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1751
Imprimatur,
Nov. 10.
1677.
Guil
. Jane R. P. D. Hen.
Epiſc. Lond. a Sacris Dom.
gbaw. Johnson Sept 30.1741. Prikaz
OF Johnston
W
IDOLATRY:
A
DISCOURSE
In which is endeavoured
A Declaration of, Its Diſtinction from
Superſtition;
Its Notion,Cauſe,Commencement,
and Progreſs ;
Its Prađice Charged on Gentiles, Jews, Maho-
metans, Gnosticks, Manichees, Arians, Socinians,
Romaniſts :
As alſo of the Means which God hath vouchſafed
towards the Cure of it by the
SHE CHINAH of His SO N.
By THO. TENISON, B. D. Chaplain in Ordinary to
His Majeſty, and late Fellow of Corpus-Chriſti Colledg
in Cambridge.
LOND ON:
Printed for Francis Tyton at the Three-Daggers in Fleet-
ſtreet, over againſt St. Dunſtans Church, 167 8.
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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, fiorna do De Bodi to
T
another, fince I wrote a Ler-
ter for private Uſe, about the
Worſhip of Images: A Practice
moſt ſcandalous to the Chri-
fiian Religion, and (as ſome
uſe it) ſo extremely ridiculous, that the very
Statue, had it any apprehenſion, would mo.
deſtly bow it ſelf, and prevent the Adorer.
From that ſmall beginning has ariſen a Book
fufficiently big but of the leſs folidity by realon
of the haſty growth of it. More art, together
with more hours of leiſure would have made
it a leffer Volume. For in writing of Books,
as in carving of Statues, the cutting away of
each fuperfluity is a work of skill and
time.
But
.
A 3
The Epiſtle Dedicatory.
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 conſider,
ed, or that which he hath written, Iran
For the Author he hath had long dependance
on your Honourable Family; ſuch as may al
moſt be dated from that happy time in which
theſe Iſlands were diſenchanted, and received
their true and undoubted Soveraign, in place
of that Spe&re of Authority which then
walked at Whitehall. He is poſſeſſed of one
Living by the Bounty of the then Lord Cham-
berlain 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 accept-
ance; he owes to your Lordſhip his acknow.
ledgments for another. Many other Obliga-
tions from your Honourable Perſon and Family,
and therein from your moſt excellent Lady,
(whoſe, eminent and exemplary Virtues fur-
paſs 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.
sua
For
The Epiſtle Dedicatory.
For the Book it felf, 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 Rela-
tions, who by their own accurate Pens have
made amends to the world for any trouble
they may occaſion by mine. It hath already
fome 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, and
. B?
GROTET010
In the matter, I would hope that the main
of it is paſſable, becauſe I have uſed as its touch-
ſtone the Do&rine and Worſhip of that
Church, in whoſe Communion (by Gods good
Providence) I have always lived, the Church
of England : a Church of unparalleld ſobri-
ety and invincible Truth. The Country was
one of the laſt of thoſe which the Arms of the
ancient Romans fubdu'd ; and the Church is
fuch
The Epiftle Dedicatory.
ſuch that it can never be conquered by the Ar.
guments 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 fubje& to miſconſtru&tion, I have com-
mitted them to (that which they call the beſt
keeper of Secrets the Firs. 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 poſible 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
The Epiſtle Dedicatory.
all unneceſſary heat and ſevere Language. For
I cannot perſwade my ſelf that the Witch-
craft of Error can be removed, or ſo much as
weakned by the meer ſcratches of the Pen. It
bath 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 cenforious laſhes of many Zea.
lots 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 bla-
med,I am willing to be a ſufferer in fo good,
ſo honourable a cauſe.
CHO CHI
There are another ſort of Enemies of whoſe
Cenſures I am alſo in ſome expe&tation, though
in no fear at all : I mean the lower fort of
gvifa
ca)
Criticks,
BO
The Epiftle Dedicatory.
:
Criticks, into whoſe Province of Philology I
have ſometimes ſtepped. This fort of men
feemeth 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 con-
tend about be inſignificant, yet they think
that power and maſtery in any thing is worthy
their z eal. If I have but miſpelled the name
of ſome Heathen-god, I expe& fevere 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 mat-
ters backward and forward by eternal dif-
pute.
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
fake. And for that which is uſelefs, or de-
fe&tive,
The Epiſtle Dedicatory.
defe&ive I hope it may obtain pardon
through the ſubmiſſion of the Author,
9
who is,
N
From Dr. Lawſon's houſe
in Mincing.Lane in Lon.
don, March 16, 1697.
My Lord,
Your Lordſhip’s moſt Obliged
and Obedient Servant,
THO. TENISON.
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The CONTENTS of the
CHAPTERS.
pag. I.
P. I2.
P. 24.
latry
P.38.
preme God
2
Hap. I. Of the Notion of Superstition
Chap. II. Of the Notion of Idolatry
Chap. III. Of the cauſes and occaſions of Idolatry in the
World
Chap. IV. Of the commencement and progreſs of Ido-
Chap. V. Of the Idolatry charged on the Gentiles
Part 1. How far the Gentiles pere ignorant of a ſu-
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 fin of Idolatry
Part 6. Of their Idolatry in worſhipping the Statues of
God
P
.
Part 7. Of their Idolatry in worſhipping Demons p.75.
Part 8. Óf their Idolatry in worſhipping the Images of
Damons
88.
Part 9. Of their worſhipping, Damons more than
God
p-95.
Chap. VI. Of the Idolatry of the Jews.
Part I.
rt. Of the proviſions made by God againſt the
Idolatry of the Jews
Part 2. Of the Idolatry of the Jews
Part 3. Of the worſhip of the Golden Calf
Part 4. Of the worſhip of the Idol Apis
Part 5. Of the Originals of Apis and Serapis p.118.
Part
P. 65.
an
P:
p. 97.
p. IOI.
po108.
PI12.
The Contents of the Chapters.
of an Ox
p.138.
p. 148.
p. 155.
Part 6. Of the Egyptian-Apis whether he were
Moſes
Part
9. Why Moles might be Idolized among the
Egyptians QAR A3
p. 131.
Part 8. Why Moſes might be honoured by the Symbol
P. 136.
Part
9. Why Mofes might be called Apis
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 ob-
ſeured
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
Part 2. Of the Idolatry of the Manichees
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
But
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 Wor.
fhip of an image of God
p. 264
Chap. XII. Of the Idolatry charged on the Romaniſts in
worſlaipping Images
Part 1. Of the Worſhip of the Image of Chriſt p.276.
them
P. 176,
Part
The Contents of the Chapters.
3
of God
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 particu-
larly of his favour in exhibiting to that purpoſe the
Shechinah of his Son
Part 1. Of the cure of Idolatry
P311.
Part 2. Of the cure of Idolatry by the Shechinah of
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 Mofes to the
Captivity, and therein largely of the Ark and Ches
rubims and Urim and Thummim të
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
povas do p. 371.
Part 8. Of the Uſefulneſs of this Argument of Gods
soni: Shechinahondoost a doua zi a hortab aip: 379.
Part 9. Of the Uſefulneſs of this Argument of Cods
Shechinah, with relation to the Worſhip of Angels
Chap. XV. A Review and Concluſion
P: 391.
and Images
p. 382.
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7. lin. 14. for, of a remorſe, read, of remorſe. p.12. 1.13. f. Friebert,
1. Freiberg: p.26. 1.17. f. Diitas r. Deätas. p. 34. 12. f. notions r. mo.
tions. p.40. 1.20. f. Families of Cain and Lamech r. Family of Cair. p.41.
1.32. & p.47. 1.33. f. Loyn r. Line. p.42. 1.18,19. f. Commical r. Çonical.
P.43. 1.6. f. Vatallus r. Vatablus. p.48.1.18. f. aſcendech a Pyramis r. af.
cendeth in a Pyramis. p. 196. 1. 25. f. oppoſite r. appofite. p. 230. Marg.
for Virgine r. Virgini. p. 249. Marg. f. quid r. quod. p. 324. 1.20. f. re-ad-
ing r, reaching. p. 338. 1. 18. f. man r. mean. p. 355. 1. 26. blot out and.
P.385. 16,7. 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. 1.2. f. He t.
We. p.410. 123. f. ſecond r. third. p.413. 1.21. f. chres r. fepulchres.
Other Miſpellings and little miſtakes are left to the candor of the Rea-
der, who is defired as he peruſeth the Book, to caſt his eye fometimes
upon the Review at the end of it, a few amendments and additions be-
ing there fubjoined.
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INVX
2
CHAP. I.
of the notions of Superſtition and Idolatry, as
they are uſually confounded; and as they
ought, of right, to se diſtinguiſh'd. **
namet
Know not how I can better begin
this diſcourſe concerning Religious
Worſhip, than by imitating the Pro-
logue of Origen, or rather of Max-
imus, to his diſpute againſt the He-
refie of Marcion. In the entrance
of that Dialogue, he (a) maketh (a) Orig. cont.
a right opinion concerning God to be the Baſis and Marc. s. 1. p.
Foundation of Univerſal Goodneſs. Men are imper-
2. βάσιν γας
διμαι και ο
fect, and oftentimes the more they are known, the spacía ua duan
leſs they are honoured ; inſomuch, that diſtance and do tão
refervedners is made ule of, eſpecially among the Ea- same as
ſtern Princes, as the neceſſary inſtrument of Venera- , near Ti
tion. 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 Re-
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 Chriſti-
B
anity,
και πίει.
verence.
of the Notion of Superſtition. Chap. I.
anity, which is not adulterated either with Idolatry or
Superſtition. Of theſe, the notions being ſo common-
ly entangled, that Heſychius expoundeth the name,
devis aiya (a ſuperſtitious perſon] by oldeskorétins Can
Pfal. 31: 7. Idolater]; and the tranſlators of the Pſalms * render
lataubtytas Diensis, the vain or empty (that is, the ex-
ceeding) vanities of Idols, by ſuperſtitious vanities:
I will in the firſt place offer to the Reader a di-
ftinct conſideration of them.
Superſtition, if we have regard only to the bare de-
rivations 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, cæleftes ſemper habiti, ( as the
Law of the twelve Tables fpeaketh ) that is, of the
Sempiternal Dæmons; and alſo of thoſe, Quos in cæ-
lum merita vocârunt (as the ſame Law diſtinguiſheth )s
of ſuch Hero's and fuperexiſting Souls as were, through
their eminent and exemplary virtue, tranſlated from
Earth to Heaven. Yet in the notion of Plutarch,
Inoldarpovía, or Superſtition, conſiſteth not ſo much in
the bare worſhip of ſuch inviſible Powers, as in that
ſervility and horror of mind which poffeffed the wor-
ſhippers, and inclin'd them ( like thoſe who flatter
Tyrants) to hate them, and yet to fawn on them,
B Plut. de fit and to ſuppoſe them apt to be appeaſed ( b ) by cere-
perft. p. 167" monious and inſignificant crouchings. Uſe hath fur-
sal doi fogár ther extended the fignification of the word; inſo-
much, that ſometimes it comprehendeth, not only all
manner of Idolatry, but alſo every falſe and offenſive
way, which diſguiſeth it felt under the colour of
e Soer. Hift. Religion. Thus Socrates the Hiſtorian, (c) when he
Eccl
. 1. 3. c. 1. mentioneth the ſigns which Julian gave of his prone-
'N Tão neſs to Superſtition he meaneth by that word the
Tas & Xe Teel whole Religion of the Gentiles. *
daσιαμονί -
But there is ſtill behind its proper and eſpecial
anidek,
GP, &c.
no-
Chap. I. of the Nation of Superftition.
OD
notion ; and the Synod of Mechlin hath attempted to
fet down a true defcription of it. The Council of
Trent having commanded the aboliſhing of all Super-
ſtition, the Fathers of this Synod go about to explain
the meaning of that Precept; and they do it (d) af- d concil. Mech.
ter the following manner. This Synod (ſay they) ixter
. Conc,
“ teacheth, that all that uſe of things is ſuperſtitious, Imag. p.801.
e 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 affigned: 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.
* Allo when, in the worthip of Saints, they are done
" rather out of raſhneſs and lightneſs, than out of Pi-
“ety and Religion. But this defcription is in many
reſpects defective. For many of the Ulages which it
decrieth, do not relate to Religion, and they deſerve
rather the names of follies, impertinences, and ludi-
crous inchantments: unleſs a man would diſtinguiſh
concerning the kinds of Superſtition, and call fome,
the Superftitions of common life, and others, the Super-
ſtitions of worſhip. The rites of the former kind be-
come the more Superſtitious, if their event be expect-
ed from fome prefumed Saint ; for then an imperti-
nent cuſtom becomes an impiety, or the uſage of a
Magical charm, by which inviſible powers are depend-
ed
on, for the production of viſible effects. If ( for
inſtance fake ) a man ſhall fall into that conceit which
hath poffefiled many, even Origen (4) himſelf, that
a Origen. cons,
certain names fignifie by nature, and not by inſtitu-cul1. s. p.
tion; and that an event will follow from a certain ce-
261, 262.
remonious pronunciation, or other uſe of them, he
meriteth the Title of a Trifling and Credulous Philo-
B2
ſopher
4
of the Notion of Superftition. Chap 1
:
fopher. But if he maketh ſuch uſe of words [fup-
poſe 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 interceſfion of ſome Spirit; he deſerveth the re-
proof due to a ſuperſtitious man, who, by ſuppoſing a
Divine attendance on his Trifles, doth highly difho-
nour God and bis Saints.
Neither doth the Synod of Mechlin abfolve 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 fome Rites, indifferent in their nature,
expedient, not to ſay, neceſſary, in point of obedi-
ence, for the preſervation of Peace and Order. If
Rites of worſhip are exceeding numerous under Chri-
ſtianity ; 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
b Reform. Leg. them. Wherefore others (b) have, in more accu-
Ecclef. Tit. de rate manner, defined Superſtition ; “A worſhip rela-
de Superfit. p. “ ting to God, proceeding from a certain inclination
“ of mind, which is commonly called a good intenti-
on; and ſpringing always from mans brain, ſeparately
“from the Authority of the Holy Scriptures. But nei-
ther 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 chufe, 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 per-
32.
fons ;
Chap. I. of the Notion of Superftition.
as
en
“ fons; or urge upon, or forbid to others, any thing as
« in its nature Religious or Sinful, which God hath
“ neither required, nordiſallowed, either by the Prin-
ciples 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 numberlefs, ab-
ſurd, 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 the
admit of excuſe or praiſe in their fingle conſideration,
is a part of this Superſtition: For it prejudiceth the
ſubſtance of our duty, by diftracting our attention,
and is unagreeable to the Chriſtianity which we pro-
feſs; becauſe it is not, as was the Mofaic, a Typical
Religion. The Greek Church, as well as a great part
of the Latin, aboundeth (a) with Ceremonies ; and a see their
the Rituals are of ſo great a bulk that they look like many
ceremo
Volumes too big for the very Temple, much more for the very cle-
the Church. Neither (probably ) ſhould ſuch a num- ments before
ber of Rites have ever been impoſed on the Jews, if star. Hodierna
their ritual temper, their converſation with a people Ecclef
. Grec.p.
of like ritual diſpoſition, and the uſe of Types in 86.3.7; and in
ſhadowing out the Meſſiah, had not mov'd the Wife Chriftoph. An-
dom of God to preſcribe them. OS
Під A gel. кер. 1-
The late pretender to the Latin Text, and Engliſh
Tranſlation of the Order, and Canon of the Mals,
(b) conſcious, one would think, of the abſurdneſs of 6 7. D's Great
the Romiſh ceremoniouſneſs; at leaſt of the appear- Sacr. exele
ance of it, as ſuch, to the reformed in England ; has by the Figures
in leſs than Thirty Croſſes omitted more than
Twenty of the old.
He hath never mentioned the Incenſing of the Altar, the Printed, an.
Book, the Prieſt : He hath left out, ſometimes in his
Latin
P. 20.
of the Nation of Superftition. Chap. I.
us. clara vo-
ce dicit, In no-
tare, facta illi lign of the Croſs, from the forehead to the breait ;
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 Mals,
a Mil. Rom. this is the authentick Rubrick. (a) The Prieſt being
210. Sacerdos accouſtred, when he goeth to the Altar, after having
paratus cum in. done due reverence to it, he ſigneth himſelf with the
greditur ad Al-
debita reveren- and with a loud voice, faith, In the name of the Father.
tlar, fignet e Inſtead of this, J. D. thus beginneth his Order. Sa-
fronte ad poet- cerdos, ad Gradum Altaris, dicit, in nomine, &c. The
Prieſt at the foot of the Altar, faith, In the name of the
mine, C.
Father. In the Repetition of the Creed, the Prieſt is
b Mifj. Rom. required, (b) when he faith, Denm, God, to bow his
In ord. Miſl. Head to the Croſs; when he ſaith Jeſus Chriſt, to do the
P. 213
like: So that they are together ador'd. When he
faith, And was incarnate, to kneel till thoſe words,
And was made man. When he hath ended, to croſs
psů s himſelf from the forehead to the breaſt. All this J. D.
hath omitted, both in his Latin and Engliſh Pages
C 7. D. Order (c ). In his pretended Verſion, he thus rendereth,
of the Mals, id) Genuflexus, adorat, furgit, oftendit Populo; Here
8 7.d. Canon the Prieſt elevates the ſacred Hoſt: whereas this is the
of the Mafs« genuine Tranſlation , Here the Prieſt, with bended
P. 36. 37.
knee, adoreth the Hoft: Then he riſeth up, and ſhew-
eth 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
ridi.
Chap. I. of the Nation of Superftition.
2
P. 190.
ridiculous a very folemn part of our Chriſtian Faith.
In the worſhip and proceſſion of fome Images, the
Rites are fo apiſh, that they are fit only for the ſer-
vice of fuch 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 Miffals.,
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 Span-
iſh, and half in the French faſhion. (a) They for- a Lallels in
bear not ſuch levity in the very uſe of the Keys: For Voy, to Italy.
if a perſon dieth excommunicate, but with teſtimo-
nies of a remorſe, the Roman Ritual directeth the
Prieſt to give him Abſolution"( b ) by whipping the 6 Ritual. Ro-
Body, if it remaineth unburied; or the Grave, if the Ed. Antu.
Corps be in it, and it ſelf be part of the conſecrated 1619.
Ground. A like mimical indecence is enjoyn’d by the
Roman Millal (o) on a very folemn time, the Eve • Miſſale Row
of Eaſter. By order of that Miffal, all the Lights of man, in Sabba.
the Church are extinguiſhºd, that they may again be 187, 188. Edo
ligbred by new conſecrated Fire. Proceſſion is made, Paris, 166o.
and the Deacon, who carries on a Pole three Can- Rom. de officia
dles in Triangular diſtance, docs enter the Church Sab. Santt. fol.
with much Ceremony, and lighteth one of the extin- 192, &sca
guiſhed 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, ten
and cryeth with a louder voice, The Light of Chriſt.
Nor is there yet an end; for further poſtures, and
lightings of Candles, eſpecially of a great one in the
Pulpit called Cereus, and of Lamps, are in ſuch fort
required (d), that the whole Ceremony looketh d Milf, Roms"
more like to the play of Children, than to the wor- p. 1898
ſhip of Chriſtian men.
OE
8 of the Notion of Superſtition. Chap. I.
*
Part 2. fol.
68, OC.
6 Pont. Rom.
part 2. fol.
113, c.
fol.
part 3
186.
Of the like levity moſt of their forms of Conſe-
cration may be juſtly accuſed. Such is that of the
a Pontif
. Rom. 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 Confecration of
a Church, in which the Biſhop filleth the Two Diago-
nal Lines of the Area, with the Latin and Greek Al-
phabets, 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 La
tin ones from the corner on his right-hand. (b)
Laſtly, Such is that of the Benediction of Chriſm,
c Pontif. Rom. (c) or a mixture of Balm and Oyl. There the Bi-
ſhop breatheth three times Croſs-wiſe, over the Chrif-
mal Phial. Then Twelve Prieſts, after having bow-
ed in order to the Sacrament on the Altar, and the
Biſhop, proceed to the Table where the Phial is pla-
ced. There they ſucceſſively imitate the Biſhop,
mis breathing three times croſs-wiſe over the mouth of
the Veſſel: which being done, together with their o-
beiſance, a ſecond time to the Sacrament, and the
Biſhop, they retire for a ſeaſon. Now it is not readi-
ly imagined, by what vertue ſuch forms as theſe affect
the Italians, who are a grave and ſteddy people. Nei-
ther are the Rites ſolemn enough, which the Greeks
ſometimes obſerve; as appeareth at large in Goar and
Habertus. And, methinks, thoſe Greeks at Jeruſalem
* Journey of ( e ) might have better employ'd their Artiſts, than
14 Engliſh to in making a narrow paſſage through two Pillars, in
Jeruſ. p. 29.
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 foever they ap-
pear, become Superſtitious, as ſoon as they are made
equal
Obſervation of Gods
Chap. 1. Of the Notion of Superſtition. 9
equal with the expreſs Laws of God. This Superſti-
tion our Saviour condemned in the Phariſees, who
uſurped the Legiſlative Power of God, and taught
ſometimes for neceflary Doctrines the commandments
of men. ( a ) They made ſome of their Traditions a Matt. 15. 3.
equal to the moſt Moral Laws of Mofes : Nay, they 4, 5, 6,9..
often were more fond of the Iflue 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 b Hieros. Bera-
than the words of the Law. Alſo, That the words of coth, foldin3. ap
the Elders were more weighty than the words of the Pro- Matt. 15. 2.
phets. Many of them vilified the Written Word in p. 185, 186.
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 Foſe teaching,
That the eating of bread with unwaſhed hands, was as
great a wickedneſs as the humbling of an Harlot (C). See Drufius,
Hence our Saviour defended the breach of this Tradi- on Matt. 15.2.
tion by his Diſciples, not as it was an innocent Cere-
mony, but as it was impoſed as a neceſſary part of
Religion: the neglect of which defld a man, (d).
and rendered him as guilty in Gods fight, as if he had
broken a written Law. Nay, they judged of their
Saintſhip rather by the obedience they paid to their
Commands. Thus, by the device of their Corban,
they made a falſe eſtimate of Charity; believing them-
ſelves 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
C с
d Matt. 19.2e
.
done
1o
of the Notion of Superſtition. Chap. I.
a Culver. Light done, (a ) in uncovering the Head when a light is
of Nat. Some brought in, and praying for the light of Heaven. I
fuperſtitious know not what Irreligion there is, in uſing the like
ones, howder Ceremony when our Neighbour ſneezeth; and in wiſh-
complementing his health, or bleſſing God for his deliverance from
with a Candle
, the offenſive vapour. I mean this, of thoſe perſons
by whom it doth not appear, but that the inward in-
tention doth accompany the outward ſign. A A pru
dent 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 underſtandiņg 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
6- Abridge is alledged (b) by ſome ) for the Holy-day which
mentofChrift
. fucceeds it. And he is not well-grounded in the Faith
pof. of the and Charity of a Chriſtian man, who brandeth all
Comm, of the thoſe with Superſtition, that comply with the Church
Rome. p. 166. of England in her Rites, which are neither in their
number many, nor indecent, or immoral in their na-
ture; neither are they required as Uſages in them-
ſelves 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 expo-
ſed in ungrateful and unbecoming circumſtances, to
the devout, who with Reafon conceive fome dif-
guſt, 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 Sa
crifices of Thankſgiving in the infancy of the World,
and who moſt certainly accepted of voluntary dedi-
cations of Feaſts under the very Law of Moses,] will
not
Chap. I. of the Notion of Superftition.
:
not deſpiſe under Chriſtianity ; when they are preſent-
ed with piety, humility and prudence. But if any
ſhall perform or enjoyn ſuch Rites, under the notion
of indiſpenſable duties; if they hall value them as
the weightier matters of Religion, and impoſe them,
as ſuch, with fierceneſs and intemperate zeal; or if by
negative fcrupulofitie, they ſhall place Religion in the
meer abhorrence of them; they ſo far ceaſe to be tru-
ly devout, and become ridiculouſly and uncharitably
ſuperſtitious. God hath not required fuch things at
their hands in ſuch manner, or ſuch à mighty dread
of them; neither is he pleaſed with ſuch Will-werſhip, a Lutheris refe-
Softer words are not to be uſed towards them who rente Hofnera ix .
fo highly exalt their imagination, as to make it the p. 110. nihil
meaſure of Gods Will, and inforce thoſe obſervances, peftilentius in
or omiſſions, as heavenly Laws which the great Go- doceri, quam je
vernour of the Church hath left to the diſcretion of ea que necef
his Chriſtian Subjects
. Their Ufurpation is inſuffera- necessaria fiant.
ble, who make more duties and fins than God com- Hac enim mu
mandeth or forbiddeth: And nothing but blind and
mendacium pro
Navilh Superſtition fubjecteth the neck to their uneaſie veritate, Idoluk
yoke. (a)
pro Deo
colitur.
Let this little fuffice here, concerning that corrup-
tion 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 de
praved.
Saxon. Evang.
Yannide
Asses Case CHAP.
of the Notion of Idolatry. Chap. II.
CHAP. II.
of the Notion of Idolatry.
TDolatry is either Metaphorical or Proper. By Me
taphorical 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 Cove-
tous man worſhippeth Mammon; he valueth his Gold,
a Philo Jud. w's "Aguruet Scion, in the language of Philo ( a ), as á
de Monarch. 1. Divine Image: As if the Image of God were caſt, in
I. p. 813
eminent manner, in that thick Clay ſpoken of by the
Prophet, with which the Ifachars 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 Ambi-
tious man, rather than he will want high place, og
popular fame, he will in unjuft Wars, and unreaſona-
ble Duels, offer himſelf a facrifice 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 faith of him,
after his ſharp manner, ) “His Belly is his God, his
" Paunch is his Altar, his Cook is his Prieſt, his Saw-
“ces are his Graces, and his Belching is Propheſie.
The unchaſt man owns nothing fo Divine as his Harlot,
and borroweth the phraſes of his Courtſhip, from the
Goddeſſes and the Shrines, the Temples and the Al-
tars, of the Theologers of the Gentiles, that is, their
Poets. Now this exceſſive value of the things of the
World
>
Chap. II. Of the Notion of Idolatry.
13
Cum-
World, is a very high and impious preſumption: But
becauſe it fetteth 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 fubje& 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 ſpecula-
tion. 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
min-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 ( faith St. Gyprián ) is Idolatry com-
“mitted, when the Divine Honour is given to ano-
“ther, So Hilary the Roman Dcacon (ſometimes mi-
“ (taken for St. Ambroſe,) doth, in this place the na-
“ture 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 Eccleſiaſti. b Reform. Lek.
cal Laws, begun by Henry the Eighth,
Ecclef. Tit. de
( faith that Book ) is a Worlhip, in which not the 32.
“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 unclean-
neſs. This it hath done, partly in compliance with
the Jewiſh Idiom, which calleth any thing that is de-
teſtable, dirty or unclean; the perſons of that people
being deſecrated by corporal pollutions. It hath alſo
done it, by reaſon of thoſe very unchaft Actions and
Rites, by which many of the Idols of the Gentiles
were ſerved; though in the worſhip of fome few, and
particularly in that of Vefta, the great obſervance was
Cha-
;
cc Idolatry
Idol. c. 2. P-
X
14
of the Notion of Idolatry. Chap. II.
:
)
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 Rea-
fon Witchcraft is a ſort of Idolatry, becauſe it break-
eth Covenant with God, and entreth into folemn
league and compact with Dæmons.
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 fin, which by inward reverence or out-
ward ſigns, giveth to ſome other object, in an act or
“habit of Religious Homage or Worſhip, that Ho
nour which is either eſſential to God; or being com-
“municable, yet appertaining to God only till he
" hath declared his actual communication of it, is ei-
6 ther 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 Ido-
latry.
Firſt, The Idolater giveth away, ſometimes, the ef-
ſential 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, whilſt they a-
dored 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
wip: 1.2. c. 7. Supreme. This preſumption Pliny, (a ) chargeth,
P. 3.
in
CC
a Plin. nat.
Chap. II. Of the Notion of Idolatry. ".
blioth. Cod.80
in effect, on Democritus, giving to his two Principles,
the names of Pæna and Premium, Puniſhment and
Reward ; or (as I think ) more properly, Avenger
and Rewarder. The like fault is found in the Perfi-
an 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, un-
der the name of Arimanius: Although it may appear
from Theodorus, in his Book (a) of the Perſian Ma-'a Theodor. Mopf
gick, that both according to Zarasdas or Zoroaſter) ueft. Epift. apud
were the off-ſpring of Zarnam, who was own'd as the Photium in Bi-
Prince of all things, and the Father of Hormiſda p. 199.
and Satanas, and called Toxu or Fortune. Such Idola-
try is likewiſe charged on the Antericans of Mexico,
who are reported (b) to have had Two thouſand gods, é-Gages New
and amongſt them two principal ones, Tezcatlipuca the Survey of the
god of providence, and Vitzilopuchli the god of the well-Indies.c
.
. 116
wars. It may be that there was a Deity ownd by them 119.
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 (6) in the City of Mexico ? c Gage ibid.
It was either the Statue of the Supreme God, or of P. 117.
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 Vira
cocha, inferióur to whom they eſteemed the Sun and
Thunder, their two Principles, (as I gueſs) of Good
and Evil.
In the next place, the Idoläter giveth to ſome other
object, that Honour which might have been communi-
cated by Gods Authority, but hath been entirely re-
ſerved by his Wiſdom, whileſt no actual communica-
tion of it hath been any way declared. This impiety
of his is likewiſe of two kinds. . For he giveth the
Ho
:.
16
of the Notion of Idolatry. Chap. II.
1.1. C. 4.
Honour which God hath wholly reſerved, to ſome o
ther object, either with reſpect to ſome inherent Pow
er with which he ſuppoſeth it to be indu'd by God 3
or with regard to ſome external Relation which he
fuppoſeth to be owned by him. In the firſt kind the
barbarous Goths offended , whilſt they worſhipped
a 01. Worm. Nocca (a) [ a kind of Neptune amongſt them as
monum. Danic. 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 Bub-
ble. In the fecond kind, they would have tranſgreſ-
ſed, 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 Pow-
er in it ſelf, but uſed it as the inſtrument of his
Works. The Power which healeth Diſeaſes not cu-
rable by Phyſick, doth not fo effentially 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
.
ogs
$
Chap. IL. Of the Notion of Idolatry.
17
:
Plagues, or healthful Seaſons ; Famine or Plenty:
For this knowledg, though it is not mans natural Ta-
lent, is not Omniſcience. Yet whilſt 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 effici-
ent 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 cau-
tion, when ſeeing the multitude tranſported with ad-
miration at the recovery of the Cripple, (a ) He « Ads 3. 12.
thus beſpake them, re men of Iſrael, why marvel ze at
this & or why look you fo earneſtly on #s, as though by
our own power, or holineſs, we had made this man to
walk? The offence of the ſecond kind is much great-
er 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 Mofes, 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
D
which
$
18
of the Notion of Idolatry: Chap. II.
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
«Or rather in his Book of Sacrifices, (a ) and obſerveth him there
his JupiterTra- deriding the Egyptians, becauſe they made, notíesor,
for I find no- or, a drinking Pot, a God. And ſuch a Cup may
thing like it that be thought, which is deſcribed in the hand of Iſis
in his Book de in her Myſtical Table, rather than a Meaſure, as Pige
Pignorius, in norius contendeth; as likewiſe that mentioned by Ar-
Expo Mele lia nobius (6) in the right hand of Bacchus, who often
thence cited makes a Figure in the forementioned. Table But this,
as it referreth to Jofeph, is but conjecturéz. ſcarce ſo
P. 209.-- In Lia much as opinion: I therefore diſmiſs it. Yet I muſt not
beri dextrâ pen: diſmiſs the Argument it felf, till I have further diſtin
dens petorius
guiſhed 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. ro trom
Theſe Idols are either Perſonal, Internal, or Ex-
ternal Objects. By Perſonal Objects, I mean the Ido-
laters 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 Efſence 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 Bur.
See F.H. Te roughs (c) the morning before he departed this Life,
ftimony.
" That his Soul and Spirit was centred in its own be-
“ing with God.
Ex
b Arnob. 1. 6.
Cantharus.
CC
Chap. II. of the Notion of Idolatry. r9
Internal Objects are the falſe Idea's which are ſet up
in the fancy, inſtead of God and his Divine perfe-
ctions. 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 irreſiſti-
ble Tyrant; and applies himſelf to him as ſuch, with-
out 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
1
Idea which is not Divine. Only here, the Scene being
internal in the Fancy, the ſcandal of the fin is there-
by abated.
External Objects, are ſuch which have a fubfiſterice
diſtinåt from the Phantafats which are by motion im-
preſſed on the Brain. And the Catalogue of theſe is a *********
kind of Inventory of nature. I will here give only a
fummary account of them, for the particulars are end-
lefs. Idolaters have worſhipped Univerſal Nature,
yang ses
the Soul of the World, Angels, the Souls of men de-
1
parted; 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 Pil-
lars and Statues, Pictures and Hieroglyphics ( mean as a Porphyr
. de
that of the Scaribee ( a) it ſelf, reſembling
the Sun Abftin. 1.4
P. 255, 156,
many ways, as Porphyrie fancieth ] together with
divers foffils and terreſtrial Fire. They have further-
more adored the Water (particularly that fruitful one
of the Nile 7 and in it, the Fiſhes and Serpents and
Inſects; as likewiſe the creatures which are doubtful
D 2
In-
fo
20
of the Notion of Idolatry. Chap. H.
P. 401.
66
Inhabitants of either Element ; ſuch as the Crocodile
a Kircher. in in Egypt. Kircher (a ) hath found the Temples of
Oedip. g.
Synt. 5. c. 3.
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 Preſi-
« dent of Woods, the Temple of Mountains and Ri-
vers, 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
b Epicharn. ap. “ Sea. Menander, from Epicharmus (b) fummeth
Stobenmin ſerm.
the Idols of the World under theſe fewer heads,
89. p. 503.-
up
Artussüdag, of the Wind, the Water, the Sun, the Earth, the
s, inson, Fire. But he is therefore deficient in his computa-
wűs, 'Asiens. tion; 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 diſtindion which I deſigned alſo to make, be-
twixt the ways by which Gods Honour is derived on
creatures. For it is either done by the inward eſtima-
tion of the mind, directing its intention in an Act or
courſe of internal Worſhip; or by the external 'ſigns
1 of Religious Reverence. It is done by both theſe to-
gether, 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
diſco.
...
2.1
Natives made towards them all
2 the
Chap. II. of the Notion of Idolatry.
diſcovering it ſelf by external tokens.
“ The Ifrae
" lites (faith St. Cyril) worſhipped the Calf; and
" they did it, by crying out theſe are thy gods (f). a St. Cyril A-
In them the mind and the outward ſigns of it went liar. 1.9. p
together. But others, by the meer outward ſhews of 308.
Adoration, how unconcern'd foever they may have
kept their minds, have committed Idolatry: Such as
the Thurificati in the Primitive Church, who belie-
ving 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, Chi-
na, and Eaft-India. On the 29th of July, in the year
1585, (b) they diſcovered Land in 64 degrees and b Hakinits Nes
15 minutes of Latitude bearing North-Eaſt from them. vigations
. Ps
They found this Land an heap of Ilands, on one of
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 inter-
preting 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 there
by Friendſhip and Traffick with a few Salvage People,
at the expence of the moſt valuable thing, the Ho-
nour of God.
Of this external Honour, he is jealous, and he re-
ſerved
778.
of the Notion of Idolatry. Chap. II.
ONS,
27.
ſerved it to himſelf, amongſt the Jews whom he had
eſpouſed, by expreſs command, ſaying, Lo tiſchtacha-
veh, Thou ſhalt not, before an Image or Idol, put thy
Body into fuch a figure, as is a ſign of worship. In
the fame fence ought to be interpreted the 8 megeturá-
of the Seventy [Thou ſhalt not bow down ; 7 the
word #egoiuntv, 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 kiffing
a nego muvar of the hand, (a) a common ceremony among the
Hv, isi pu- Gentile Idolaters; and ancient as the times of Job (b).
meitenes Enfatho Three ways of exhibiting fuch external reverence are
b Job 31. 26, fuggeſted by the Pfalmift (c), where he calls upon
the people, to worſhip with proſtration, to bow, to
c Pfal. 95. 5.
--Profternamur,
kneel before God their Creator. For the ſake of ex-
Incurvemus nos, ternal worſhip, folemn Days and publick Aſſemblies
Sec Peter have in great part been appointed: By it, our Light
cherell
. de Ima- ( which retained in the heart only, is as a Lamp burn-
gin: p. 22, ing in a Sepulchre,) doth fo conſpicuouſly ſhine before
, 227C.
men, that it induceth them to an happy conſent in
glorifying God with us. By it, is maintaind the viſi-
1
ble Society of Gods Church, whoſe outward commu-
nion is preſerved by the external ſigns of words, ge-
ſtures and actions, relating to the Chriſtian Religion,
and making up the profeſſion of it. This Communi
on he, in effect, renounceth, who pretending to the
heart of a Chriſtian, hath the tongue of a Blalphemer,
or the geſture of an Idolater: who, whatſoever fecret
thoughts he entertaineth concerning God, faith open-
d Concil.Rhem. ly of him, that he is not Supreme: or, what inward
p. 93. Externe hatred foever he conceiveth againſt Idols, fitteth in
Ceremoniæ funt their Temples, and eateth of their Sacrifice.
« Exter-
inſtitute ad de-
nal Ceremonies ( as is ſaid (d) by the Fathers of
the Synod of Rhemes ) are therefore appointed,
affectionem.
.
clarandam lite
am in Deum
66 that
Chap. II. Of the Notion of Idolatry.
23
may be
« that by then a declaration may be made of our
« affection towards God. And common Reaſon teach-
eth, that by giving away the outward ſigns of wor-
ſhip, we are prodigal of the internal Honour of God
which
cannot be preſerved or advanced amongſt Socie-
ties of men, meerly by a ſecret and inviſible Inten-
tion.
Hitherto I have purſued the notion of Idolatry in a
poſitive way, according to the proper nature of Wor-
ſhip, in which the Ad pafferh towards the Object.
But it may not be amiſs to take a little notice of a
kind of negative impiety, which precedeth this
poſitive falle-worſhip, and to which, fome it
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, fucceeded by a Worſhip of Him
according to that maimed and uunagreeable Idea. For
the idea of God being ſo intire that, by any diminu-
tion, it becometh the Idea of ſomething elſe; he that
firſt removes part of the Idea, and then adores the re-
mainder; 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 hotz) ſuch a one,
by breaking of ſuch a neceſſary part of Gods Idea, as this
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, im-
menſity, ſubſiſtences; what is he but their Idol>
The Premiſſes being conſidered, it will thence follow
That in giving the Honour of God, fupreme. or ſubor-
dinate, to any other thing.be it internal Ideazor perſon-
al
::
24
of the Cauſes and Chap. III:
al Principle, or outward Object, with reſpect to any
fuppoſed, inherent, Divine Power, original or deri-
ved, or to any external Relation, by internal wor-
ſhip, and by the external ſigns of it, or by either of
them, conſiſteth the Notion of Idolatry, the thing
deſigned in this Chapter.
C
CHAP. III.
of the Cauſes and Occaſions of Idolatry in the
World.
IT
T hath appeared in the foregoing Chapter, what kind
of evil Idolatry is and how it hath ſpread it felf
into numberleſs branches. In this Chapter, my pur-
poſe is to proceed further, and to inquire into the
Root of it, and to conſider from what Cauſes and Oc-
caſions it hath ſprung; and on what rotten and irra-
tional grounds it is bottom'd. The general Cauſe of
Idolatry, is the degenerate eſtate of the Soul, exert-
ing it ſelf in the headineſs of the Will, which hurri-
eth men to folly, under the wild conduct of Imagina-
tion and Senſe. The Scripture calleth this diſtemper,
The vanity of the mind ; and to it it aſcribeth the Wor-
ſhip of Idols. Of ſuch Worſhippers St. Paul obſerveth,
Rom. 1.212 ( a ) That when they knew God, (or had means of
knowing him, by the reaſoning of their minds, ex-
cited 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;
*
::
Chap. III. Occaſions of Idolatry.
22
5
5
it by
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 occafi-
ons of all their miſtakes : Neither could it have been
done fully by the wiſeſt of thoſe times. For the love
of Idols in fome, like that of Perſons in others, was
an unaccountable paſſion. That therefore which I
here undertake, is not a full, certain, and manifeft;
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
Art, is the natural inclination of the mind in this bo-
dy 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 fight able
to reach it. This Principle many own'd amongſt the
Heathens. Such were they mention'd by Porphyrie
(b) who, that they might fignify the inviſibility of b Porphyr. ay.
Gods Effence, painted his Statues with black. Such Eufeb. de prep.
were the Egyptians, remembred by Plutarch, who did Evangel
: b
98
therefore make the Crocodile an emblem of God, be-
cauſe that creature, by the help of a pellucid mem-
brane 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 con-
fines of Heaven and Earth, his cæleſtial mind being
united to a body of groſs fleſh and blood ; his under-
ſtanding receiveth inſtruction through the gates of the
outward fenſes, and is, in eſpecial manner, aſſiſted by
Phantaſms which Liglīt pictureth in the Brain. This
frame of man rendreth him covetous in his ſpecula-
E
tions,
3.
of the Canfes and Chap. IIT .
tions, 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 Pro-
a Erper. Pro- verb of the Arabians (a); Shut up the five Windows,
verb
. Arabs that the Houſe may be fild 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 wor-
ſhipped 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 fa-
cred Bull, that their Deity might be as viſible and pre-
ſent to them, as to the other Egyptians. This Reaſon
b Bernier in the Brachman gave to Monſieur Bernier (b) for the
his Letter to erection of the Statues of Brahma, and of other Deis :
Metbe le Vagey.
itas or Deities: To wit, That ſomething might be before
p. 171, 171. 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,
e Lultant, p. (c) They were jealous left all their Religion ſhould be
1:46. Sed et à vain beating of the Air, if they fato nothing preſent
Religio eorum which they might adore.
This Affection then for Senfe, this wiſdom of the
prefenti vidt Fleſh, is a general Cauſe of the Worſhip of material
ant, quod ado- Idols. But they being of divers kinds, have accor-
dingly divers more ſpecial Cauſes.
Such who worſhipped Univerſal Nature, or the Sy.
ſteme 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 ſervd
themſelves on this Pretence, as they do at this day,
ſeldome
Mr. de la
inanis fit o
Vant, fi nibil in
Chap. III. Occaſions of Idolatry.
27
nempe illa que
a Plin. nar.
ſame Argument, he citeth it, as to
ſeldome receding from any profitable Art. Such a one
of old, was Pliny, who maketh God and Nature the
fame (*). And ſuch a one, in theſe times, is the
Hift. 1. 2. C. 7.
bold Author of Tractatus Theologico-politicus, (b) p. 4.-. Per que
who defineth God, the infinite power of matter.
ne quidem Dens
Thoſe who worſhipped Nature in the parts of it,
patef] declara-
were ſuch as Pliny obſerveth ) who laboured under tu haud dubie
a weakneſs and narrowncfs of imagination. It was
naturæ potentia,
idq; fe quod
his opinion (6), That frail and wearied mortality, Deum vocamus.
mindful of its own infirm condition, diſtributed Nature b Zract. Theol
.
into its ſeveral parts, that every one might worſhip that Mirac. p. 100.
portion of it mbich was uſeful to him. Uſefulneſs, in- Ed. z. virtus
deed, was a common motive; And Cicero affirmeth o potentia ma-
teric ipfa Dei
(in his firſt Book of the Nature of the Gods ) That virtus eue pou
the Egyptians confecrated no Beaft, from whence they did tentia ; Liges
not derive fome profit
. And in his ſecond Book of the la nature, in a
the Scholar of Zeno, That they were beld to be Gods, Plin ubi fiya
from whom great advantage accrued to mans life. Nei- prd. p. 3.
ther is there any name lo commonly given, amongſt
all Nations, to Divine Power, as that which fignifieth
the Goodneſs of it. Such is the ancient Kod of the
Germans, in the Vocabulary of Goldaftus, and their
more modern Gott, or God (d) which we have a Gott a Teut:
borrowed from them. But Uſefulneſs
, though it was
Gut, bonas,
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, faith Joſephus Acoſia, by the Peruvians;
though not by thoſe of Egypt who dwelt under fe-
rene Heaven]: That which affrighted with its malig-
nant Power, [ as the Thunder, worſhipped, faith the
ſame Acoſta, by the Incas of Peru; and by the an-
cient Germans alſo, who as, Grotius roteth, (e) call- e Grotii Pro-
ed their God of Heaven by the name of Thorn, which lebt. Eiffer,
E 2
a
fig- dd. p. 21
28
of the Cauſes and Chap. III:
:
fignifieth him that Thundereth]: That which aſto-
niſh'd with its greatneſs [as the mighty ſwellings of
the Earth in high Mountains, worſhipped here by the
a tuſh, de Pri- ancient (a) Britains ]: That, I ſay, which was beau-
Britan. p: 2. tiful, hurtful, (b) or Majeſtick, became a Deity,
bConfulewift
. as well as that which profited with its uſe. Now all
13. 1,2,3,4,7. 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 cele-
brated Idol.
For other parts of inſenſible nature, Teſſer 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
e Hift. of the ( c ) to a Demon. On the ſame account Garlick and
Caribe Ith p. Onions obtain'd the reputation of Deities in Egypt.
Of ſuch St. Chryfoftom 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 de
licious one among them, which they were not forbid-
den to violate, but did daily eat it; but a certain
Scilla which poyſoned Mice, and had a ſtrange fiery
d Lucian, in
Necyomantia.p.
virtue in it, and was called the Eye of Typhon. And
159. Ad Tigri- I ſuppoſe it to be of the fame kind with that, of
dem me fluvium which the juice was uſed in the Luſtration of Menip-
vit fimul atq; pus in Lucian, when he was initiated into the myſte.
abfterfot, faceq; ries of Zoroafter (d). It decreaſed faith faith
σκίλλή.
Kira
2726
:
Chap. III. Occafions of Idolatry.
29
Theatr. c. 2. P.
Kircher (b)] in the increaſe of the Moon, and in-b Oedip. Egypa
creaſed in the decreaſe of it: for the truth of which, 74, 75,
let it reſt upon the Relator. nigrit
Concerning Beaſts, Birds, Fiſhes, and Inſects, they,
in like manner, were ador'd for their beauty, their
beneficial, hurtful, or aftoniſhing properties. They
were ſometimes worſhipped, for theſe and other ſuch
reaſons, in the whole ſpecies of them: For fo Diana,
being turn'd ( as they feigned ) into a Merula, La
Mearl, or Black-bird] the whole kind of them was
made facred, in the quality of her living Statues,
Sometimes fome one fort 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 funder the e Clem. Alex
Cables of the Enemics of Troas. Likewiſe, ſuch li- Admon. ad
Gent. p. 25
ving creatures were worſhipped as Beings, which con-
tained in them the Souls of fome 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 Indoftan (d). And after this manner it d Berrier's Me.
is, that they explain the ſeveral appearances of their moirs. To me. 3.
Deity; of which the firſt, they ſay, was in the nature 155.
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 ends
more Ignorant fort worſhipped them for their ſurpri- se
zing form, and coſtly matter. Such the Bramins in In-
dia moved to the worſhip of the great Idol Refora fix-
ed nigh Jagrenate, which is one of the mouths of
Ganges. For they fram*d him very curiouſly, and ſet on
him forth very richly: giving him two Diamonds (e) e Taverniir's
for his Eyes, and hanging another about his Neck: Travels into
And of theſe, the leaſt weighed about Fourty Carats. India
, Part 2.
p. 154, 155,
C. P.
Others, 173, A
30
of the Cauſes and Chap. II.
b Arnob. adv.
292.
** Others, not fo very ignorant as to think, with the
set up former, that the Deity was Gold or precious Stones;
ide A&s 17. Ca ) venerated their Images, as the places of reſi-
dence of Divine Powers, or perhaps, as their Bodies
or Cloſets; their Temples being their Houſes or com-
mon dwelling-places. Theſe were ſacred to their Gods,
not as ſhelters of their Statues (b) from Sun, Wind,
Gentes. l. 6. p.
or Rain (as the Heathens in Arnobius cunningly apolo-
gize) but as inftruments whereby they might have their
Gods with them, behold them before their Eyes, ſpeak im-
mediately to them, and with them, as preſent perfons,
mingle, as it were, their Religious Colloquiesend
Many Figures, Statues, and Images were made, at
firſt, for very differing ends. They were made, as
4 Wild 14. Memorials of a departed Child (c), or Friend, or
See Mand Hero (d): As Remembrancers of a living Friend or
Mo's Travels Governour, (e) remaining at a diſtance from us on
Pillars of the earth; as Monuments of ſome great Accidents in the
Faporejes
. p. World, and preſervers of the memory of things to late
poſterity; the uſe ( they ſay ) of the Pillars of Seth.
Wild 14. Likewiſe, they
Likewiſe, they were made as Mathematical Inſtru-
ments, as alſo as Hieroglyphicks, and myſtical Em-
blems z 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
F wifd. 14: Prieſts, the artifice and ſplendour of the Statues them
13. The fingu- felves (f ); effects, apt to ſtir up admiration, which
of the Artifi- followed their ſetting up, or their remove, or their
çer did help worſhip, though ariſing from other undiſcerned Cau-
the ignorant ſes; together with a multitude of feigned ſtories con-
to more fue cerning their original or their diſcovery: Theſe things
perſtition. inclind the World to an opinion, that they were re-
g Luciani ver.
HiR. 1. 2. p. ceptacles of Divinity. Each Temple of the Heathen
403. was like that mentioned by Lucian in his Second
ganaba yaol
Λύe, Απάτης
Book of true Hiſtories, a Temple of Impoſture ($):
y 'Aingeias.
And
.
::
Chap. $. Occaſions of Idolatry.
3
390, 393 394.
d See Kira
framed by Art, that the Sun ſhone on the eyes, lips, 399,
And many Images were but the Inſtruments of
Jaglers. Some of them were feigned to ſweat and
move [ as thoſe in the great Temple of Syria, men-
tion'd by the Author (b) of the Syrian Goddeſs]. b Luciat. De
Some were made very beautifully; and ſome in fuch deå Syrid. p.
horrid ſhapes, that they almoſt affright us in their Pi-
Qures: Such are thoſe Pictures which Lorenzo Pignon
ria has added (c) to the Book of Cartari, concern-cCart. Seconda
ing the Images of the ancient Gods. Some were in parte delle ima
ſuch manner contriv'd that they ſeem'd to hold imme- p. 374, 3751
diate commerce with Heaven: Thus, in the Image of 371, 378,387,
Serapis at Alexandria, (d) a little Window was ſo
396, 397,398,
and mouth of it; and that the people believed it to cher's ordo
be kiſſed by that Deity. Some have been feigned to Ag. Synt. 3.
drop down from the Heavens as thoſe of Troy and c. s. p. 1996)
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 Pon-
tus to Alexandria]: And ſome, by direction of Spi-
rits, 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 Chriſti-
an 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
fome Roman-Catholicks have, too frequently, imita- ad Ann, 1313.
ted the Sophiſtry of the Heathens ; and particularly, clef. Hiftor.vol.
in promoting the dangerous worſhip of our Lady, at 3:P:789. See
Läreto and Guadalupa. It ſeems that her Image lay diſcov, of our
concealed in this latter place, for the ſpace of more Ladies Image
than 600 years, till it was, by miracle (as they ſay ),
after this manner diſcovered (e). An Heardſman wichman'ssas.
(ecking his ſtrayed Cow, found her at laſt, but to ap-
batifmus Mari-
pearance 47, 483
See Bzov.
on Mount Set
yat, în Ang.
32
of the Canfes and Chap. III.
in Aphoriſm. could repreſent the Baſis of it 7 and therefore, under
pearance 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 re-
en mi vive. 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 ihould find her Image. The
poor man fearing they would not believe his report,
The promiſed to enable him with this ſign: to wic,
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
inclind them to worſhip Beaſts or Birds, as ſhrines
and living Statues of fome Deity. Thus the Egyptians
made the figure of the Bird Ibis the emblem of their
Delta, which it ſeems, by its open Bill it reprefent-
& Schwalenberg ed (a); [though my fancy conceiveth not how it
Hieroglyphic.
1. 17. P. 117
the favour of Schualenberg, it fixeth rather on the
118, Paſjus Ibidis or Trigon it made at every ſtep. To this
they added, That a certain Medicine of extraordina-
ry virtue was found out by thoſe Birds, that a Fea-
ther of them ſtupified the Crocodile ; that they were
hatch'd out of the Egg of a Baſilisk; that they de
fended Egypt from the flying Serpents of Arabia. And
this was enough, with that Idolatrous Nation, to turn
the
Chap. III. Occafions of Idolatry.
33
the bodies of thoſe Birds, and the very figures of
them likewiſe, into Receptacles and Treafuries of Ce
leſtial virtue ; and to give Religious honour to
them.
Concerning men on earth, the pride and
pomp
of
the great, and the low and flaviſh 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 erect-
ed 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 A-
bednego refuſed to do, he expoftulated 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 fucceeding Ages, and that of Alexander cannot e-
ſcape the common Reader; and he may find too many
others in the Book of Political Idolatry, written by
the Learned Filefacus. This kind of Idolatry flatter-
ers 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 The-
odofits and Valentinian themſelves. ( a ). Pacatus a By Fileſacue
Drepanius, in his Panegyric to Theodoſius the Great, who referreth
deſcribes the Emperour, as one, from whom Navigan fum. Trin. Tit.
tors exped a calm Sea; Travellers, a ſafe return; and 1.--Exc&
Soldiers Vi&tory. And of Conſtantine the Son of Con- tefti arbitrio
Stantius, the uncertain Author of his Panegyrick af- Though that
firmeth in deep Complement ; That his Beauty was may be meant
great as his Divinity was certain. But much of this vinuut. See
flattery is ſo grofs, that it can ſcarce be ſwallowed by Gothof. in 16.
the common people, who, in private, ſmile at their cod Thead, de
own publick fawnings. do 2o zosiloba
F
For
P: So
bound
34
of the Cauſes and Chap. III.
a Berniers Mes
moirs. Tom. 3.
P. 180.
For Spirits of all kinds; men have ſeen fome Appa-
ritions, and heard of more. They have alſo had no-
tions in the brain, repreſenting to them Images as fpe-
Ctres in the Air: They have rightly judged the Soul
fo Divine in its operations, as to fuperexiſt: 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 counter-
feit Idea of a Spirit. For ſo the Heathen of the Eaſt-
ern 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
fpiritual, active, and ſuperiour Beings, it is not to be
admired that their weakneſs ador'd them as diſpenſers
of good and evil here below.
bo
Touching Souls departed in particular ; Gratitude
deified fome, but Admiration put more names into the
Calendar. The people were tranſported by their pow-
er and ſplendor on Earth, and they thought their Pu-
iſſance would increaſe in higher Regions. Souls ap-
peared otherwiſe to their mind, than Bodies do to the
on eye, to which they ſeem the leſſer the higher they
b Juven. fat. aſcend. And to this end, the Devil was wont to re-
----Taufacra preſent Ghoſts unto the eye or fancy of the Gentiles
& major imago in vaſt proportions (b). Such mighty figures Jamblin
humanâ, turbar chus, where he writeth of the Egyptian myſteries, a-
Dido ap. Virg. fcribeth to Principalities and Archangels. So that Son
En.4. Et nunc lomon () might aptly call the ſtate of the dead,
men man find the Congregation of Rephaim] or Gyants
. To
wards the advancement of the Souls of Heroes in the
c .
Prov: 21.16. opinions of the Idolizers of them, much was contri-
buted
13.
Chap. III. Occaſions of Idolatry.
35
3
buted, by ſtrange appearances, real or invented, at
the time of their death. So the Soul of Paul the Her
mite was the more divinely efteemed of, becauſe S.
Anthony (as they tell us) ſaw it flying to Heaven (a). a set Martyrol.
Romanin
So Julins Cafar became one of the Roman gods,
whilſt a Comet (b) ſhining for Seven days together, b. Sueton. In
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 ho
nour, threw himſelf ſecretly into the flames of Ætna;
but his two Pattens which that Gulf of Fire caſt
up,
diſcovered his yain and miferable 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 c Senica,de Bla
as a Form informing the Univerſe : But the Platoniſts nef. 1. 4. C.7:
judged it rather a Form aſſiſtant, imagining it unfuta- enim aliud et
ble to its Deity to be mixed with, or vitally united natura, quam
to the groffeſt ſubceleſtial matter ; and to have per- do de partibus
ception of all the motions of it. This conceit is ejus inferta ?
driven very far by the Indian Cabaliſts, or Pendets (d). d Bernier's Mc-
Creation ( ſay thoſe Doctors) is nothing elſe but an moirs, Tom. 3.
extraction and an extenſion which God maketh of his
P. 178, 179
umon ſubſtance, of thoſe webs he draws from his own bom-
ela; as deſtruction is nothing elſe but
a repričal, or ta-
king back again of this Divine ſubſtance, and theſe Dig
vine webs imta kimſelfs ſo that the laft day of the World,
F2
which
36
of the Cauſes and Chap. III.
P. 1, 5, 6, 7,8.
which they call Maperle or Pralea, when they believe that
all ſhall be deſtroyed, ſhall be nothing elſe but ſuch a ge-
neral Repriſal. This conceit, in the ſuperſtitious, ma-
keth 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
a Pornat. de not God but Nature. With them (a) Cælum is
natura deorum, 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 Ora-
tors, eſpecially by their Apoſtrophe's in the Encomi-
ums 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 confideration of many of theſe
Qualities, in their eminent degree, as means by which
b. Lex 18: Tabe the Pagan Heroes were Deified (b); yet Poetry
Tit. de Rol.les helped on that cauſe, by ſhaping theſe Qualities into
perſonal Powers, negotiating, as it were, betwixt
runt, Fterculem, Heaven and Earth, and conveighing them, as the An-
Liberum, £ftu- gels did the Soul of Lazarus, into a more heavenly
rem, Pollucem, habitation. Poets deſign to move, to ſurprize, to
Quirinum. Ef make deep impreſſion on the People. They cannot
que datur bun, do this fo readily, by propoſing abſtracted Truths to
iufmodi adfcen- the mind, as by cloathing them in ſuch Metaphors and
fucs in caluni Pictures as may affect the brain. Hence it is that they
tem, pietatem, have uſed ſuch a variety of fictions, in which they have
fidem; earum , cloathed every thing they ſay, with the appearances
JAMLO:
of a Perſon. Peace, and War, Fame and Juſtice, have
ſuch perſonal ſhape and action given to them, as is
4
quos in Cælum
merita voca
landum delubra
ne
37
을
​-,
Chap. IIL Occafions of Idolatry.
neceſſary for the making a greater impreffion 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 fup-
plies 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 ghaft-
ly objects; from whence the uncloathed bones ſtare
upon us, and tell us that we after the dreadful ex-
tremities of hunger and thirſt, enforcing us to prey
upon Toads and Serpents , upon our Relations, and
our very felves, ſhall become lean, languiſhing, dy-
ing, as they
By this tranſitory view of the Cauſes and Occa-
fions of Idolatry, ſo full of folly, error, and mi-
ſtake, it manifeſtly appeareth, upon what weak
hath worſhip'd with ſo vigorous a Devotion.
.
2
:
CHAP
38
of the Commencement and Chap. IV.
CHAP. IV.
Of the Time in which the Vanity of Man in.
troduced Idolatry into the World.
TH
He Nature and Cauſes of Idolatry being con-
ſidered, I intend in the next place to inquire
into the time of its Birth, fo far as the filence or un-
certainty of Tradition will permit. It is one of the
Aphoriſms of Philo the Elder (if he were the Au-
a wild.34. 13. thor 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 pol-
lutions 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
icitored true Religion, and is for that Reaſon ſaid in
Scripture to have walked with God. He hath given us
* See Tertul.de his opinion, but he hath concealed the grounds of it:
Idolatr. Se&.4. And I can think of nothing ſo likely to move him to
Siden Enoch this belief, as the reverence he had for the fictitious
fimul e culto- Propheſie of Henoch, which he often citeth (b),
res Idoli fa- and in which are contained ſevere Comminations,
comminatione both againſt the makers, and worſhippers of Idols.
predamnat,
S. Cyril of Alexandria is much of another mind,
c S. Cyr. Alex.
1.1. conty. Jul. affirming in his firſt Book againſt Julian the Apoftate,
p. 16. oi muir () Thai all men, from Adam to the days of Noah,
VE 'Addy
worſhipped that God who by nature was one. And he
d tyr. Alex. ſtrengtheneth his opinion with this Reaſon (d ), Be-
ibid
. p. 17. A. cauſe no man is [by Moſes ] accuſed as a worſhipper
3. P.IIO.
other
bricatores in
Rcc.
Chap. IV. Progreſs of Idolatry:
other gods, and impure Demons. If that falſe Religion
had then ſet foot in the World, it would ſcarce have
cſcaped that Divine Hiſtorian ; but he would, in like-
Tihood, both have mention'd it plainly, and ſeverely
reproved it. For this is no fin of a mean ſtature: It
is, in the judgment of Tertullian ( a ), the principal a Tertulian
crime of mankind, the chief guilt of the world; the to- his Book de
tal cauſe of Gods judgment, or diſpleaſure. He meaneth Idol. Principale
that it is a kind of Mother-fin, containing in it all crimen Generis
other evils, on which the Judg of the World pafleth ſeculi reatus,
fentence of condemnation. Lactantius goeth higher tota caufa 2**
ſtill in his cenſure of it (b), giving to it the name blattant. lib.
of an inexpiable wickedneſs. And S. Gregory Nazian- 1. Inftit
, c182
zen ſheweth what apprehenſion he had of the great- P: 94
neſs of this guilt, when he calleth it (c) The laft cGreg: Nazo:
and firſt of evils. So monſtrous a ſin, if it had been Idol. Signator
in thoſe early times committed, it would , a man tar nomor
would think, have been as ſoon reflected on by Mofes, "pa****
as the violence or injuſtice which then filled the earth,
(d) or the unclean mixtures of the fons of God (e) dGen-6.It,
with
the daughters
of men: (That is, as I gueſs, ( in
the ſame fenſe 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 ſub-
fervient to their luſt.]
In the infancy of the World, there were many
fes which might prevent the ſin of Idolatry. By the
freſh date of it from the Creation, in which God, al--
moſt beyond miracle it ſelf, diſcovered his Almighty
Being and Oneneſs; by the appearance
of the
nós, or
Son of God to Adam and others (of which appear-
ance, largely afterwards ]; by the long-lives of Adum:
and Seth, and the reſt of the Holy Line, who could
often inculcate to their families, what themſelves were
fo abundantly aſſured of; and poſſibly alſo, by the.
12, 13
& Gef.6. 1,25
Cau-
40
of the Commencement and Chap. IV.
הוחל
convi&ion of him who was the head of the degene-
rate Line, unrighteous Cain himſelf, who having ſeen
God in his Shechinah, could not propagate either di-
rect 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 wor-
ſhip of Idols was either not in being, or at leaſt, not
in frequent exerciſe in thoſe firſt Generations.
Gen. 4. 26.
We know nothing of thoſe times but by the Pen
of Moſes; and a doubtful word of his (a) hath in-
clinid fome to refer the Origine of Idolatry to the
days of Enos. In his time ( faith Mofes ) 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 for-
merly profaned, and with great irreverence abuſed in
the irreligious Families of Cain and Lamech. Neither
is the termination of our worſhip on the creature, in-
ſtead 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 Meta-
pkraft imputeth to that time, whilſt he thus turneth
the Hebrew of Mofes: Then began men to recede from
their obedience to God. But to me, the Chaldee Inter-
preter ſeemeth to come nigher to the ſcope of the
Words, the fenſe of which he exprefleth in this manner:
In thoſe days men began to make ſupplications in the name
of the Lord. That is, the numbers of Families increa-
ſing 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,
:
Wor-
Chapi IV. Progreſs of Idolatry. ': 70
21
Worſhip their
great Creator. I muſt confeſs that this
txpoſition doth much diſagree with the mind of Mai-
monides. For he doth not only refer ( a ) the be- a Maimon. de
Tdelan e. 1.
ginning of Idolatry to the times of Enos, but he ac-
cuſeth Emos himſelf of that grofs and ſtupid wicked-
neſs. For thus he begins that ſhort Book which he
bath written on that Subject. In the days of Enos y es bas
men erred very greatly; and the minds of the wife-men stigi esate
of that age were overborn with ſtupidneſs: Even Enos caught in
timſelf was one of them who thus erred. Nom 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 Ima-
ginations, though Maimonides, amongſt them all, may 16 2***
be allowed the largeſt intervals of fobriety.
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 con-
jecture) 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 $. Cyril of Alexandria, in
two places beginneth Idolatry at the confuſion of Lan- b Cyril. Alex.
guages, and with Belus rather than Cham (b); eſteem- contra Julian.
.
G
ing 1. 3. p. 110.
42
of the Commencement and Chap. IV.
02
ing the difference of their Dialects, and the diſtracti-
on of their opinions concerning God, to have com-
bs.cyr. ibid. menced together (b). For the critical minute, it is
Μετα -
την σε πύργο
uncertain; yet for the firſt objects of Idolatry, we
MATATUUNT, may aſſent to him ; and them he makes to be the Sun
o pausoa and the other heavenly bodies: But the Sun in the firſt
eruulator ne place. That was the moſt glorious object which ra-
duthyigure viſhed the eye, and it ſhewed it ſelf no-where more
hot gloriouſly than in the plains of Chaldea. In thoſe
dve mira plains the Tower of Babel was built, and ( as my pri-
Tiry Kels
vate imagination leadeth me to think) conſecrated
Tacredague-
$93. See Els by the builders to the Sun, as to the moſt probable
cidari (inter Cauſe of drying up mighty Waters. This Tower is
Op. Anſelm.) 1.
thought to have been built inPyramidal form, according
475. de orig. to theScheme which we have of it in the frontiſpiece of
idolor apud Verſtegan. And this form was not improper (though
Babel,
much unlike the figure of its Globe) becauſe it ex-
preſſed its fiery nature, the fire aſcending in a co-
& Porphyr. ap. nical ſhape. The Ancients (faith Porphyry (c) ci-
Exfeb. de prep. ted by Euſebius ) did ſet forth the nature of Fire by
6.9.p.98. Pyramids-and Obelisks, and dedicated Statues of di-
vers 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 conliderations 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 natu-
ral, or, as was neceſſary in ſuch flat Countries, artifi-
cial; that they might come as nigh as they could to
Mat the Deity they worſhipped. Accordingly Abenephius
the.
:
Chap. IV: Progreſs of Idolatry.lt
43
C. 12. p.310.
dem. See alſo
the Arabian, in Kircher (a), teſtifieth that the Pyra- a Kóreber in
Oedip. Syst. 4
mids of Egypt were called, by their Prieſts, the Altars
of the Gods, and that they wrote on them Theologi-
cal Myſteries. The fame Kircher noteth, (b) that b Kircher ibi
the Coptites called them the Pillars and Altars of Dei-
P308, 309.
ties: That Bama is ſaid, by Vat allus, to ſignifie pro-
perly a very high place for ſacrifice; that ſuch a one is
mentioned by Virgil, as facred to Juno: And that Lu- ="delete
can ( ) [peaketh of Pyramids, as the Egyptian Prieſts Votaq; Pyr**
and Coptites had done. The Pyramids of Egypt were folvuntur ad
raiſed upon certain ſquare Platforms ſet one upon the aras.
other, and gradually leflening until they ended in one is a
Jeaſt and blunt ſquare of Stone. Monſieur Vattier, the dista
Arabick Profeſſor of the French King, believed thoſe 20
blant-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
Profeffor might, poſſibly, have made a truer conje-
&ure from a ſhort paſſage in the Arabian Murtadi,
whoſe Book he tranſlated. For Murtadi (d) ſpeaks a Murtadi of
of the Maritine Pyramid, as of a Temple of the Stars
, the Prodig.
on which were placed the figures of Sun and Moon. to the Arabia
Such a Tower was that ( as I ſuppoſe) which the ans. p. 16.
Tanſ of China built, of a ſudden, in the Piazza of Pen
kin (e). They built it in Pyramidal form, with Ta- e Alvarez Si-
bles upon Tables, till it ended in one ſupreme Table: medo in Hift.
And on that they prayed for Rain, which the Sun, c. 18. p. 87.
the Original Jupiter Pluvius, doth as a natural cauſe,
both fend and remove. The Corinthian Tower once
belonged to Sol (f): And it is very probable, that ſ See Laurenb.
the Sun was of old worſhipped on a very high Moun- Corinth. & $2.
Iain in Crete. The Hill, in the time of Peter Martyr
cyon. P. 23.
of
44
of the Commencement and Chap. IV.
C. $. p. 421,
C. 3. of Mount
ja Pet. Mart. of Angleria («), was called by the name of the Hill
tgat. Babyle of Jove, though the Cretians were then great ſtran-
1. 2. p.80
gers to their ancient Demonology. A late Traveller
b Gage in his b ) hath informed us of a Pyramidal Tower in
new Survey of Mexico, on the top of which the Heathen Prieſts
a 12. p. 119, worſhipped towards the Sun, an American Deity. I
ſhould have thought that he had meant the fame with
e Sec Kircher's Corteſius (c), and that which he called the Fane of
Ordip. Synes the Idol Horcolivo's. But they differ much in their
meaſures : And the aſcent of the former is ſaid to be
by 114 ſteps, the latter by no leſs than an Hundred
a Hift. of the and thirty. Among the Apalachites of Florida d),
Carib. if.b. 2. the Prieſts of the Sun, called by the remarkable name
9.3%, Lc. See of faovas, worſhipped their Idol on the top of a ve
Kirch. Ord.
ry high, round, ſteep and rocky Hill; a full league
Tom. 3. D: 27: in its winding Aſcent. The builders of the Hill or
Pagoda:
Tower of Babel, furely, 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
finiſh
ed, to the like Idolatrous ufe. It is reaſonable for
me, here to expect an objection from the Scripture,
which feemeth to impute the building of the Tower
of Babel to another end. Come, ſay the builders in
1 Gen. 11. 4. the Eleventh of Geneſis (e ), let us make us a' name,
left me be ſcattered abroad upon the face of the earth
3. To this objection two things may be replied, Firſt
,
the end expreſſed is not excluſive of that which I fup-
a poſed; and it is not a wonder, if vain men to encou-
sliga
, na tham rage one another, how many ends foever they had,
13 did propound that of their pomp and glory. Second-
ly, 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
2 let their deſign of getting them a Name, might rather re-
€8.900 fer to the City, than diſtinctly to the Tower. They
in-
40
Chap. IV. Progreſs of Idolatry.
45
a
intended to build a place of fixed Reſidence, which
might be, as it were, the Head, and Center, and Me
tropolis of all Towns, whenever their Families ſhould
lo encreaſe as to need further room for habitation.
They were reſolved againſt the incommodities of
wandring life, and they purpofed to unite themſelves
into a more orderly body, and to become a Corpora-
tion 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 fo 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 fo
often and in ſuch luſtre, (whileft the Sun by day ſhone
gloriouſly, and the Moon and Stars ſhewed beauti-
fully 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 Ota from their continual motion, were the
firſt Idols of the World. Amongſt theſe, the Sun ex-
celling, he was made the principal Idol, and was no-
where more in honour than at Babylon. Accordingly
we read, ſo ſoon, of Bell, [ the Babylonian ] and
Baal ( the Phenician and Hebrew Name ), in the The-
ology 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
rifen a great part of that uncertainty and confuſion,
with which the Reader is perplexed in the Labyrinths
of Heathen Mythologers.cl
- This, however, is generally confeſſed, that the
Sun was the firſt Idol; inſtead of which why Jarchi.
(a) hath
46
of the Commencement and Chap. IV.
27, 28.
a ap.
Farchi aprahath put men or herbs into the firſt place, is
Maimon. de 1. hard to underſtand, till he come, and be his own E-
dol. c. 1. p. 4. lias. Maimonides begins with the Stars, and he hath
ground, not only from natural Reaſon, but from the
b Job 31. 26, Authority alſo of Job and Mofes. Job (b) thus ex-
preſſeth the Idolatry of thoſe ancient times in which
he lived. If I beheld the fun when it ſhined, or the
Moon walking in brightneſs. And my heart hath been
fecretly enticed, or my mouth hath kiſſed my hand: [IF,
with devotion of Soul, or profeſſion of outward Ce-
Temony, 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.
Deut. 4. 19. Moſes giveth caution to the people of Iſrael (c) who
were coming out of that Idolatrous Land of Egypt,
and were journeying towards Idolatrous Cunaan (who
were coming from temptation, and going likewiſe to-
wards it ]; That when they lifted up their eyes to the
Heavens, they ſhould arm their minds againſt that in-
chantment to which they were ſubject by the ſenſible glory
of the Sun, Moon and Stars. Rabbi Levi Ben Ger-
d Ap. Dionyf. Jon (d) gloffing upon this place in Moſes, obſerveth
Voll. in Main, that the Sun is firſt named, becauſe his vertues are
de Idol. p. 4. moſt manifeft
. The most ancient inhabitants of the
World ( faith Diodorus Siculus, meaning them that
e Diodor.Sickl. lived foon after the Flood, and particularly the (e)
s.co.p.10: Egyptians) contemplating, the World above them, and
being aſtoniſhed with high admiration at the nature of
o 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 IGs.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; j many different
Idols
Chap. IV. Progreſs of Idolatry.
47
dy-
Biblioth. 11.
:
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 a Lucianes de
fome in Diodorus Siculus (b), who make Sol the firſt ded Syrik. p.
King of it, have erroneouſly conjectured. For Egypt miss out
1057. Ipditor
was not a Nation when the Sun began to be worſhip-garov, 7
ped in Chaldea, where Ur, it may be in aftertimes, pues, is uer,
with reſpect to the worſhip of that hot Luminary, abyertai se-
was a kind of lefſer Babylon. Babylon infected Egypt, nu te irroilu
Aſyria, Phænicia; and they ſpread the contagion 6 Diodor.Sicul.
throughout the World.
To the worſhip of the Sun, Moon and Stars, and C. 13. p. 120
other appearances in Heaven or the Air, ſuch as Co-
mets 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, Epi-
phanius, 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 Phænicia was Bel; and they had Religious ve-
neracion 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 Gen-
tiles 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 A-
braham and Mofes.
The worſhip of Demons was followed by that of Pil-
lar's
48
Of the Commencement and Chap. IV.
$40. D.
. (b,
a See Mr. Sel- lars or Artleſs Monuments of remembrance (a). Such
to Synt, de Di- a Monument was that Pillar anointed by Jacob. It
*s Sýris. p. 39. 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, fuch as the Bull in Egypt for
Afivologiâ. p. ther for the Deity of the Sun, or of an Hero, accor-
ding 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, afcendech a Pyramis,
and was thought to be an element of Triangular figure
€ Plato ap. La- by the ancient Philoſophers of Greece (< >] Scaliger,
ert. p. 228.1.3. in that learned Appendix of his to his Book of the
Tues uer
yap hvor 501 Emendation of the accounts of time, doth mention
xãoy muegué Rude Stones as the original Statues in Phenicia.
Saunabess To What the firſt Symbols amongſt the Romans were, is
öldeleov
&c. not diſtinctly underſtood. One would gueſs by Nu-
ma's Temple, they were Symbols of the Univerſe.
But for particular Images, we have it upon the good
Varro ap: S. authority of a moſt learned Roman (d), That an
Auguft. di civ.
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,
e Villaults as Fetiches or Divine Statues (e ); believing them to
Rel
. of a Voy- be as ancient as the World it felf.
.
Dei. 1. 4. c.31.
P: 272,
age to Grinee,
P. 174.
It
.
2
Chap, V.
The Idolatry of the Gentiles.
49
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 Gen-
tiles, Jews, Mahometans, Chriſtians. bad.
mongſt them who have profeſſed Chriſtianity,
of the Gnoſticks , Manichees, Arrians, So-
cinians, Roman-Catholicks, the real Catho-
licks of the Communion of the Church of
England. And firſt of the Idolatry charged
on the Gentiles. Pila doistaba ar do
silindrait de les
voda
So noin PART I. almolog slider
How far the Gentiles were Ignorant of one Supreme God.
en los oH doma ald
I
Have infifted hitherto, on the Nature, Occaſions,
and Commencement of Idolatry. The next confi-
deration ſhall extend to the perſons charged with it,
and in the firſt place, to them who have firſt and moſt
generally tranſgreffed ; that is to ſay, the Gentiles.
Concerning their worſhip, it is here proper for me
to artempt the reſolution of three Queſtions,
Forft. Whether the Gentiles acknowledged one Su-
preme God. Cung 10 2NOLT
Secondly, Whether they made Religious Application
to him
H Н
Third-
LOVE
d
50
The Idolatry of the Gentiles. Chap. V.
laze
5
Thirdly, Whether upon the conceſſion of ſuch ac-
knowledgment and Application, they may be, and re-
ally are chargeable with Idolatry.
Firſt
, then, I enquire how far the Gentiles owned
one fupreme 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 diftin& Rites, by the commerce of Nations,
were often fo mixed together, that they made a new
kind of Religion. 200 lote
It is not unlikely, that the dregs of the people a-
mong the Gentiles, whom God had given up to bru-
tiſhneſs 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 bo-
dies, by the adoration of which, the ancient Idolaters,
* Jeb 31. 28. 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 fome, the moſt groſs and blockiſh Idoli.
b Porphy", af zing of mean Objects. He telleth us (b) that it is
xxfeb. de pre-
24. Evang. not a matter at which we ſhould be amaz'd, if moſt
13.6.7. p.98. ignorant men eſteemed wood and ſtones Divine Sta
tues, ſeeing they who are unlearned, look upon Mo-
numents which have inſcriptions on them, as ordinary
Stones; and eſteem valuable Tables as pieces of com-
mon wood ; and regard Books no otherwiſe than as ſo
e Mandeflo in many bundles of Paper. Senſible objects arreſted the
154. They ſtupid and unactive minds of the vulgar, who (like
have no thoſe indevout (c) Idolaters of Japan) reaſond no
knowledge of further concerning the original, or Government of the
creation, C.
World
Chap. V. The Idolatry of the Gentiles.
St
World. For few Heads are exerciſed by Philoſophy:
and we meet not with one Peaſant of a Thouſand a-
mong our felves, 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 va-
riety of confiderable 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 as Cor. ro.
not to God. The fame Apoſtle inform’d the Lycaoni- 20.
ans (b), that the deſign of his Preaching, was the b Ads 14. 15.
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 no-
thing, and vanity ] unto one God, the true and li-
ving Cod; from whom therefore, theſe many Idols
had withdrawn many of the Heathen. The Inferiour
objects had thruſt the Superiour out of poffeffion, 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), (D.M. Antid.
Divers Idols (I ſay) might crowd the Sovereign God ag. Idol and
out of their minds, Jehovah might be baniſhed whilft Reply D258
their imaginations were filled with many hundreds of Rep
. Ricct. 1.7.
Jupiters; with no fewer than Thirty thouſand in the c. 12. p. 284.
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
incans by the things that are ſeen (d) of aſcending a Romi L. 29,
to the knowledg of the inviſible Creator] did not- 21.
H 2
with-
52
The Gentiles worſhip of Chap. V.
& 1 Cor. 1.21. withſtanding not truly know him ; nor reach him by
Pfal. 79. 6.
that wiſdom or vain fort of Philoſophy («) which
Jer. 10. 25.
1 Thef. 4. 5. did not edifie them, though it puffed them up
.
great-
PART 2.
Of their worſhip of Univerſal Nature, &c. as God. .
His is the common oppinion, concerning many of
T
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 Gen-
tiles ; that the acknowledgment of one ſupreme Dei-
ty was not wholly baniſhed from all parts of the Pa-
gan World. But herein, likewiſe, ſome of them
v erred.
For, firſt, There were thoſe amongſt them who ac-
knowledged Univerſal Nature, as that one fupreme
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
See the Sta- is furniſhed (b ). Such a Deity the Arcadians wor-
tue of let in ſhipped under the proper Title of Pan, who as Por-
Kirch. Oedip.
nutus contendeth (c), is the ſame with the Univerſe
.
Synt. 3. C. 4
The fame Pornutus proceedeth, in ſhewing, that his
c de
lower part was ſhaggy, and after the falhion of a
nel ti (leyós, Goat ; and that by it, was meant the aſperity of the
P. 69. - Earth. Bardeſanes Syrus (d) deſcribeth at large the
e du-
Tós est, &c.
Statue of the Univerſe, by which the Brachmans wor-
a Bardel. Syr. ſhipped Nature. It was an Image of Ten or Twelve
4. Porphyro, Cubits in heighth: It had its hands extended in the
p. 283, 284" form of a Crofs. It had a face Maſculine on the one
ſide,
P. 189.
Nat. Deor. c.
Chap. V. Univerſal Nature et
fide, and Feminine ori 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 o-
ther 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 fet 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 wor-
ſhippers of Iſis, that they füppoſed 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 ),
* Pignor: de
infe Images
and before him, Servius and Macrobius. Hence was it p. 2, 3.
that the Inſcription on an Antient Marble at Capua,
owneth Iſis as all things (b). A like opinion may be,
with ground, entertained concerning Veſta, and the dea
. Ifis. Avrda
ésia, Fire, or Sun, in the midſt of her Temple; as Ply- usBabimus K.C.
tarch in Numa hath ſuggeſted. Wherefore no Image
was confecrated to her beſides that of her Temple,
which by its roundneſs, denoted the World, and by
its fempiternal fire, the Sun in it. That fire was re-
newed, each year, on the firſt of March (6), in allu- € Macrob. Sa-
fion, fure, to the vigour of that Planet which then
beginneth, in eſpecial manner, to comfort thoſe parts
of the Earth. Orhers again, amongſt the Gentiles,
adord the Sun, as the one Sovereign Deity. Such
were they in Julius Firmicus, who expreſſed their de sol. Ope
votion in this form. O Sol! Thou beſt and greateſt of mundi
. Dux ont-
things I Thou mind of the Univerſe | Thou Guide and niumPrincipleja
Prince of all (d). A like Egyptian form, tranſlated Artimen. 1. 4.
Out of that language, by Euphantus, is remembred by p. 157.??
Porphyriez aud thus it beginneth ce). @ Sun ikon
Pomona 11
Lord mduras, &c
18, 02:
b 7.7/by na
Que es. omnia:
turn. l. 1. C12
p. 242
54
The Gentiles worſhip of Chap. V.
Lord of all, and ye the reſt of the Gods! There Ex-
phantus ( as may be probably imagined) found Baal,
or ſome ſuch word, in the original Egyptian; and
gave us inſtead of it, the Greek Atomte. Such honour
of the Sun we find on the Antient Egyptian Obelisk in-
a Ste Marbh. terpreted by Hermapion ( a), and reſtored to its
Cron. Can. P:
antient beauty, by Sixtus Quintus. Orrit the Sun is
433, 434 ſet forth as God; as the Sovereign diſpoſer of the
World which, it ſeems, he committed to the Govern-
ment of King Rameſtes.
Others there were who miftook 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 faſhi-
b Macrob. 51- on, Oſiris, in Macrobius (b), deſcribeth his Godhead.
c. The Heavenly world is my head; my belly the Seas my
20: 2:29. feet the Earth : In Heaven are my Ears, and for my alb,
Ko su Gwap*- ſeeing Eye, it is the glorious Lamp of the Sun. Porm-
w kc.
tus likewiſe, reciting the Dogmata of the Heathen
< Pornut. de Theology, diſcourſeth (C) to this effect. As we
Nat. deor. p. 4:
de Jove.
[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 ſome-
where ſtile God, jiya Cowo, a mighty Animal: So apt
are the higheſt Aſpirers in Philoſophy to fall, fome-
times into wild and deſperate errors. Amongſt the
Romans who excelled Varro in knowledg? And yet S.
· Auſtin faith of him, that he believed no higher God
d S. Aug.de than the Soul of the World (d), but that by dif-
cin, Dei. 14 guſting Images, as debafers of Religion, he approach-
273
?ed 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
c. 31, P. 272,
Chap. V. Univerſal Natwer
Blade
Deity not concerned; whilſt they believed certain
Demons to be the chaſtizers of thoſe who had not
€ See Porphyri
purged themſelves fufficiently from matter (a).
PART 3.
How far the Gentiles owned one true God.
UT 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 Di-
viner 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 Chri-
(tians;
and from the words of the Gentiles them-
felves.
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 appre-
henfion of one ſupreme, eternal Deity. S. Chryfoftom,
in a ſecond Diſcourſe in his fixth Tome concerning
the Trinity (b.), doth charge upon the Arians and Ma- b $. Chrys. op
cedonians the crime of renewing Gentiliſm, whilſt they vol
. 6. de Trán.
B2
profefjed one great God, and another Deity which was
leſs, and created. For it is Gentiliſm ( ſaid that Fa-
ther) which teacheth men to worſhip a creature, and to
ſet up one Great Cor greateſt ] God, and others of in-
feriour order. In this Diſcourſe St.Chryſoſtom acknow-
ledgeth that the Gentiles adored the one Sovereign
God ( for him the Arians believed in, and were in
that point good Theiſts, though no Orthodox Chri-
ſtians), notwithſtanding he accuſeth them.of Subor-
dinate Polytheiſm. S. Cyril of Alexandria ſpeaks the
fame thing, and in more plain and direct words (c), com den
It is manifeft (ſaid he ) that they who Phyloſophiced i. I, p. 23. A.
56
How far the Gentiles Chap. V.
P 26.
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 Cyr. ibid. (a) ſpeaking as Divinely as David himſelf. God is
one, he is of himſelf, of him are all things born, and he
ETs is du ro- rulérh over them all
. He again, after he had cited ma-
merino & C.
ny 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 Tranſcri-
b Cyr. 15.p.32. bing (6). Of a fruth, There is one God, who made the
no Talk Heavens, and the ſpatious Earth, and the goodly fwelling
151 @eds, os of the Sea, and the force of the Wind. But many of us
esperàvétates mortals, erring in our hearts, have erected Images of
gods made of Wood, or Stone, or Gold, or Ivory, as fap-
ports 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
e Cyr, th, p.33, Orpheus again (c), and the Verſes have their weight,
Ουρανών δρ and contain this ſenſe in them. I adjure thee, O Hear
κίζω σε Θε8
Peyarw odpor ven! Thou wiſe work of the greatGod! 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 fallly called Triſmego ft. But they were
too well acquainted with Chriſtianity, to have Autho-
rity 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 ſetia
tilan pure and ſincere
pure and ſincere mind over all things, inftead of fate and
fortune. In Lertius, we may hear him ſpeaking in his
own
:
Chap. V.
owned one true God.
&c
own words, and they admit of this
interpretation(a). a Devta xoá-
All things were together (or in a Chaos ]: Then came out
vis A+
the Mind and diſpoſed them into order. But on this son curd dan
declaration of Anaxagoras I will not depend; becauſe snérunat
his vis or mind, might be ſuch as the Platonick Vuxe 1
or Soul of the World. I like better the words of
Architas the Pythagorean (b), who ſpeaks of God in barchTyrhas,
the ſingular, and ſays he is fupreme, and governs the Stobaum, in
World. But nothing is more cloſe to the purpoſe STO
than that which hath ſo often been ſaid by Plato. It is Keftirbę irto
his opinion recited in Timens Locrus (c), That God is c rim. Lotr. de
the Principal Author and Parent of all things. And this dx. Mundi. I*
he adds, after an enumeration of the feveral Beings of ter op. Plat. **
which the Univerſe confifteth. He affirmeth in his för åreyrar
Politicus, “That God (d) made the great Animal of dp xnyor is
the World, and that he directeth all the motions of a Plat. Polit.
it:-uhtad. No w Jed, and that there are not two Gods Vol. 2. p. 269.
C. E. and p.
governing the World with differing Counſels. In his
Sophifta ( e ) he determineth that God was the ma- e Plat. in Soph.
ker of things, which were not (that is, as fuch] be-
vol. I. p. 265.
fore he framed them. In his Timæus () he calleth r Plato in Ti.
God
**ráv xj matépæ tā navode, the Maker and Father of mæo. vol. 3. p. 1
every being: Adding, that it is difficult to find out this
Father of the Univerfe; 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.
g Arnob, adu.
They who have read his works with care, know what Gent: 1.2.p.68.
diſtinction he maketh betwixt (8) God and the
gods: And how he extolleth the Divine goodneſs, De digns, mee
and maketh it the very Effence of the ſupreme God. communia fet
It is, indeed, to be acknowledged, that he fet up o- ni,
ther gods, in his Scheme of the Univerſe : Nay, that dicit
he owned a ſecond, or third Amerxegàs, or Artiſt of
ruptibiles eſſe
natura, fed we-
that great and noble frame of the viſible World. Iuntate Dei--
But both he and his Diſciples, what other Principle perpetual consi-
I
270. A.
C.
28.
Plato ille divi
nus multa de
DEOS
cor-
fo- nevie
58
How far the Gentiles Chap. V.
P.6.
ſoever they taught or believed, They ſtill maintained
Jit to be diſtinct from the [reyaldo ] the one ſupreme
a Plató ibid. uncompounded Good. Plato, in his Timeus (a),
P. 34. B. wahad teacheth expreſly that the Soul of the World, which
see whárta, he calleth a bleſſed God, was made by the God who is
Scijorat Jedy eternal. Timæus Locrus (b) ſuppoſeth the World
dyrdu ayer to be framed by the ſupreme God, and the Soul to be
b Tim. Locr. de put into the middle of it by him that framed it: As
An: Mundi, in- if God made the World after the manner in which he
ter Opufc.Græc.
made Adam. And Salluſtius the Platoniſt, in his Book
C Sallut.de of God and the World (c), treateth profeſledly of
Diis eo mundo, the firſt Cauſe; concludeth a neceſſity of its Oneneſs ;
agerus dich and celebrateth its virtue as ſo eminent, that it can
as. .
P. 12, 13. ſcarce be expreſſed by any words. The truth is, thoſe
TÀU, TOT Gentiles who, with Salluft, admired God as the firſt
79 dva meg and incomprehenſible Cauſe; and with Mercurius in
chum,&c. ue" Stobaus (d ), declared him to be a Being abſtruſe to
The drgnten the Mind, and impoſſible to the Tongue; ſuch Gen-
Duranjeer&c. tiles, I fay, would have erred leſs, had they ſtopped
d Stober Serm.
78. de Diis. p.
there, and not gone about to explane the mode of his
466. @ido uel Eſſence and Operation, whereby they have fallen into
PREMA MODEM many falſe Idea’s, and particularly into that of the
de o durator. Soul of the World. But makers of Hypotheſes, eſpe-
cially in Subjects of fuch extent, do commonly lole
themſelves in their own Labyrinths. That Hypotheſis
of the Soul of the World is frequent, at this day,
29 61 në amongſt the Philoſophers of India: And yet that Sect
a Mandeſlo's of the Benians which is called Samarath (a),
main-
Travels into taineth the notion of a ſuperior God. They call him
thie Indies, kt. Permifeer, and believe Him to be the firſt Cauſe which
P
created the World, and which governeth and preſerveth
the Univerſe, with a ſovereign and unchangeable Power.
be Change here but names, and the matter may be apply-
sa ed to the Philoſophy of Plato, who believed in one
niv God, though he idoliz'd his Yuxils' or Univerſal Soul,
and
.
Chap. V:
orned one True God.
59
and too many other Deities of inferiour rank.
This in brief, was the ſtate of the Greeks, in re-
lation to the knowledg of God. Like to it was that
of the Romansg and of them alſo, whence the Greeks
and Romans borrowed ſome valuable notions, together
with much droſs, that is, the Egyptians. (a) Anda Allo of the
they doubtleſs were beholding to Abraham, to Joſeph, Abul Farajine
to Moſes, to the Jews, who both before and after the and Shareſi ani-
Captivity came amongſt them. By ſuch means, and us in not. Pom
by the ſtudy of Nature, the iéw and Jove of the Greeks and of the
and Romans came nigh, as well in ſenſe, as in ſimili- Gaurs or anti-
tude of Letters, to the Moſaic Jehovah. Numa Pom- ſee the Trav:
pilius, whoſe Religion inclin'd the people to chuſe of Tavernier. L.
him King after the death of Romulus, to the end that 4. c. 3. p.167.
the Empire which was obtained by force, might be
governed by Piety and Juſtice (b), as the Hiſtorian 6 L. Ann
. Flo-
telleth us it was in his Reign; Numa, I ſay, had ſtu- rasa bersama
died in Egypt, and he brought ſome of its Religion Dion
. Halicarne
into Italy ſome Ages before Pythagoras (c) ſet foot . 2. Sed: 78.
there. It was not pure Religion; for he introduced 188, &c.
the worſhip of the immortal Gods, (d) and the fu- ..Dion. Hal,
perſtition of Augury. He, in the worſhip of Veſta, a Flor. ibid.
offered to them Univerſal Nature as the great Deity ; ille Sacra, com
but cannot be thought to have been ignorant himſelf ceremonias, om-
a Deity greater ſtill, having learned the ſame Ca- deorum immor-
bala with Pythagoras, though according to the refer- faliun docuit :
vednels (e) which he ſaw practiced by the Egyptian Augures, &c.
Prieſts
, he did not divulge the myſtery to the multi-See Dion.
tude. And manifeſt it is, that the Religion of the
Romans, was in leſs meaſure adulterated in the age of the un-
from Numa to Tarquinius Priſcus, than after thoſe known myft.
times. For he corrupted the Religion of Numa with
the vanity of the Greeks and Ethruſcans: And he c-
rected Images which Numa would not admit of. For
Nime believed (Taith Dionyſius Halicarnaffeus ) that iq
of
..
P. 191, 192.
of Nam.
194332
Hint 92
20.30
no
God
60
How far the Gentiles Chap: V.
to the Sun tom
a See Lud.Viv, God could not be repreſented ( a ) by any Figure.
in S.Aug, de And Tertulhan (b) ſpeaking of the debaſement of
c. 31. p. 273. Religion under Tarquinius Prifcus, ſheweth Numa to
b Tertul. Apolo have been more chaft in his Rites, and to have belie-
pe 25m ni ved in a God to whom Ubiquiry belonged. Plutarch
dor exili, e alfo reporteth it concerning that wife Prince, that he
Deus ipfe nifa forbade the People to think that God had the form of
cannot be Man or Beaſt. And the notion of Numa, though
much ſtifled, was not quite deſtroyed by the multitude
ss of Gods and Statues. There were thofe, in the days
© Cšterode wat. of Cicero (c), who recounting many Deities held by
Der It of the Philoſophy of Anaximander, profeſſed themſelves
y
fed nos deum, unable to underſtand any other than one eternal
wift fempiter God. opp sely
qui poſumus? This God was ſometimes owned under the name of
Jupiter, though that name was ambiguouſly applicable,
We may infer the eminency of the Deity, called by
that name, from the Attributes given to him by ſober
se i and Philoſophical men, when they argue about his Na-
* Ap. Srobe ture. Such a one was Diotogenes the Pythagorean (0)
who ſpeaketh of God in the ſingular number; faith of
him, that he is a King whofe City is the World; calleth
him by the name of Jupiter; and affirmeth that Jupi-
Moter is the ſupreme of all Powers, a God of Excellence,
Goodneſs, Power, Juſtice; diſpenſing benefits to the
World, and in that fenſe, the Father of Gods and
Men. OJ Sivan
It is true that the Fathers, and many others do em
d Callim. ap: ſteem generally, of the Grecian and Roman Jupiter
1. 3. P. 137
as of an Arch-Devil, and a Topical-god. And they
--- Pån Téns, deride his worſhip, as the adoration of a man, who
was born and buried in Crete; at leaſt born ſome-
Apol. Se&. 25.
p. 25. fed non where on earth, as Callimachus himſelf confefſeth Ce
latin
la Jupi- though he denies the honour to the Cretians; and is
Cretam
Serm. 46. de
Regno. p. 3303
331, 33%.
erig, cong.Cell
See Tertul.
am, &c
con-
Chap. V.
owned one True God.
P. 19.
confident that, though he was born, he never dyed.
Jupiter, faith Arnobius (a), hath Father, and Mother, a Artob
. l. I.
how can be then be a God? Tertullian alſo had no other
thoughts of Jupiter than of an Idol: For thus he dif-
courſeth (b). I know one (whom God forgive ) b Terenl. de L-
dol. Sect. 213
who when another, in the quarrel managed betwixt them,
uſed this imprecation, let Jupiter be angry with you, an-
livered again; nay, let him be avenged on you. What
could have an Heathen man done more, who believed Ju-
piter to be a God? The Senate and People of Rome
do in a late Inſcription in the Capitol, give notice (c), c Chytr. Mor.
Roman. A.1568.
that the place was once dedicated unto fove; but that
P. 2
they had made it ſacred to the True God, to Jeſus
Chriſt the Author of all good things. And this opini-
on might well be entertained concerning Japiter, for
many Reaſons: Firſt, becauſe the multitude, both in
Greece, and Italy, did worſhip him in the quality of a
Denon. The Poets of Greece fet him forth as a De-
mon, 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, be-
fore-cited, repreſenteth him only as the Preſident of
the College of the fempiternal Demons, or Dii Conſent-
es (d). Nay, of Jove Plato himſelf faith (e), that d See the inian
men eſteemned him the beſt and moſt juſt of the Gods, de sacrific.c.s.
and one who held his father in Chains for his unnatu- p. 101.1.0.M.
ral cruelty to his Children. Secondly, Becauſe the caterifq; Dis
worſhip of Jupiter, in how high a notion ſoever he c Plato in Eu-
was ſometimes taken, was not looked upon only by it thy. P. 5. Vol.
ſelf, but as the principal worſhip in the Religion of
1, ----Pouico
the Gentiles, giving denomination to the other parts tãi tár
of it. For the worſhip of Jupiter was, in effect, an rapat, &cc
acknowledgment of the whole Gentiliſm of Rome Pa-
gan: And he that had adored Jupiter, would by that
haye.
62 What Applications they made Chap. V.
have been judged, to have been likewiſe a devout
Servant of Juno and Venus, and the reſt of that Socie-
ty 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, concern-
ing the thundering Legion, That they prayed to a God
a Marc. Antor: which himſelf knew, not (a): Not that he owned not
ap. Fut: Mart. one ſupreme God, but that he underſtood him not in
In fine Apolo 2: the ſubſiſtences of Father, Son, and Holy Ghoſt, in
, iza' which quality the Chriſtians applyed themſelves to
invour.
him. Thirdly, Jupiter, when thought of under the
notion of one higheſt God, whatſoever he was in fpe-
culation, 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 en-
tertained a notion of that God who is one and fun
preme.
P. 102. smeten tenertieren
PART 4
.
What Applications they made to one God.
T
His 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 Apprehenſi-
ons of him as the Allſufficient and bountiful Governour
of Mankind. And ſometimes they prayed to him in
the very form of (Kuere erengov,
or] Lord have mercy,
which the Ancient Chriſtians uſed. Ennius, in Cicero,
(b) de-
)
*
Chap. V. to one God,
63
That we may
CC
fine. p. 279.
And he prayeth that he may be beautiful within; and a
(1) declareth that Jove was invoked by All. Heb cít.de nat.
calleth him ( Sublime Candens ] not meaning the Sun, 1129, Adipice
but the Power that cauſeth Lightning, and the Jove hec fublim-cana
who, in Euripides (there alſo cited by Tully), is dones. Quem in
owned as [ Summus divus ] the ſupreme God. Sin- Jovem.
plicius, in the concluſion of his Notes on Epictetus (c),
C Simplic.ir
afeth this excellent form: I addreſs my ſelf humbly to p. 331. ins-
Epitt. Enchir.
thee, O Lord, thou Father and guide of our Reaſon, TEÚw se, 94-
that we may be mindful of that nobility with which thon en ny
haft adorn'd us:
be purged from the puedv, &c.
contagion of the body, and bruitiſh affections ; governing
then us 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 d Socr. ap. Pla-
fupreme God, under the Title of Pan, in the firſt place. ton. Phædr. in
ping Har
that he may eſteem the wife-man only to be the man &c.
truly wealthy: referring to the things before dif-
courſed of in the Phædrus of Plato. The ſame Plato
begins his ſecond Dialogue called Alcibiades (e) by d Plat. Alcih.
this queſtion put to that Philoſopher, by Socrates, 2. p. 138. 2
who apprehended him to be in a deep contemplation) 'Aansßidden
Whether he were going about to call on God? And thence edy
occaſion is taken of ſaying many wiſe things, on that mereukb4e-
Subject, in the ſequel of that Dialogue. And about
And about G TOGEÓK,
the middle of that Diſcourſe, he repeateth a very pru-
dent form of Prayer uſed by a Poet (f ), who be- f p. 143. Zsa
" ſeccheth his God to give him the things which were boring, Te
, &c.
"good for him, though he ſhould happen not to pray
for them; and to keep from him ſuch things as were
* hurtfal, though through error he ſhould make fup-
plication for them. Again, in Timæus, Plato ob-
ferveth ( 8 ) that thoſe who have any ſhare of under. g Plato in T1-
ſtanding, when they undertake any thing, be it of meo, Vol. 3-
ſmaller
El
&c.
"
P. 27.
64
What Applications they made Chap. V.
vol. 2. p. 712.
@s V-
131.
MSÉmirand
« ſmaller or of greater concernment, do always in-
a Plato de Le- “ voke God. To ſuch Invocation he exhorteth (a)
gibus. l. 4.
at the conſtitution of any City or civil Body. And
Oddy Anness he urgeth Prayer in ſo many places, that I have not
Tùy tñs róne room for the repetition of them, in that compaſs to
For Sacrifice That alſo the Gentiles offered to
God. Plato joyneth both together in the concluſion
BPlato in The of his Theages. There (b) Theages exhorteth to an
18.: Vol1 P. appealing of the Numen worſhipped by Socrates, by
Prayer and Sacrifice ; and Demodocus and Socrates are
conſenting to it. And Porphyry ſuppoſeth ſome Gen-
tiles to have offered Sacrifice to the ſupreme God,
whilft 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 Hi-
Mart
. Hift
. ſtory of China (c), thinketh that people to have
Sin. 1.4. p. worſhipped the true ſupreme God under the name of
Xangti : And he further obſerveth, that they of
fered 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
d Orig. contr. both kinds in uſe amongſt them, where he faith (d),
cele 2.9. Pe that Thoſe Heathens expoſe themſelves to the deriſion of
all men of ſound mind, who, after their Philoſophical
diſputations [ Helesi; @sãy ] of God or gods, reſpeit
Statues, and either pray to them, or endeavour, by the
contemplation of them, as by conſpicuous ſigns, to raiſe
their minds [ er tdu voćuevoy ] to the Intelligible Deity
.
In the mean time ( as he continueth his Diſcourſe)
the meaneſt Chriſtian is effe&tually 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
Chap. V. What Application they made, &c. 65
Mind erected towards Heaven. This had been no re-
futation 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 Ima- a Orig. Come
Cell. l. y.
ges to be worſhipped as Gods, and affirmed them to be
376.
Divine Statues only; replyeth in this manner.
We
cannot think theſe Images to be ſo much as Divine Sta-
tues ; ſeeing we circumſcribe not the incorporeal and invi-
fible God, with any figure. He ſuppoſeth the Heathen
had done fo; elle 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.
:
9.
3
PART 5.
Whether they worſhipping one God, could be guilty of
that ſin.
N.
OW 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 not-
withſtanding that conceſſion of owning one God; and
that in divers reſpects, that guilt was actually contract-
ed by them. They are charged with this high offence,
by Tertullian, Clemens Alexandrinus, Minucius Felix,
Origen againſt Celfus, S. Cyprian de vanitate Idolorum,
Arnobius, Lactantius, Julius Firmicus Maternus, ånd
K
a long
66 Whether they, worſhipping one God, Chap. V.
a long order of others : And to cite them in all the
places which are pertinent to this matter, were to re-
peat a great part of their works. The matter is ſo
notorious, that I will illuſtrate it only by a ſingle in-
ſtance. Let that inſtance be made in Julian the Apo-
ſtate [if he were ever a Chriſtian, in whom the tarcs
of Gentiliſm were fown fo very early by Libanius ;
and appeared ripe ſo ſoon as ever the Glory of the
Empire fhone upon him ]: This man hath been con-
demned by the common conſent of the Chriſtian
Church in being ſince his time, as a manifeſt and infa-
mous Idolater, and a very Bigot in Heatheniſm; and
yet he acknowledged one God, and him who is truly
a Julian .
ap. s.cyril. A the Lord of Lords
. He declared this to be the opi-
let. 1.4. ad nion of his Sect ( a ), That there was a common Pa-
Init
. , rent and King of Men. He worſhipped that Jupiter
Fragm. p. 534. (b) who is the giver of all kinds of good; who is
(c) the greateſt and moſt powerful Being. He worſhip-
© Jul. ap. Cyr.
Al. I. 10. cont. ped ( though not without the intermixture of a falle
I
ZHI. p. 354., Religion) the God of Abraham, Ifaac, and Jacob. He
d Ap. Cyr. Al.
ſays ſo much in Terms, in one place (d) and upan
uc his Oath. He ſays the ſame elſewhere (e ) in effect,
mes Dsds
, as whilft he reports the pains he took ( though perfe&tly
Tperovéywv* in vain ) to raiſe the Temple of Jeruſalem out of its
pureopodcour, ruines, and thereby, as he pretended, to erect a Mo-
*Isd'alo:s, ati nument to him, to whom it was facred. It is true, that
Tor Osdy ?A- S. Cyril doth bring his ſincerity under queſtion (f),
Begoniles and believes that, in his heart, he placed the God of
Oddx, xidth
kop. Abraham amongſt his Topical deities: Yet, for Jupiter
e Jul. in Frag. Ithonetes (8)
worſhipped by Julian, S. Cyril grant-
Epift
. p. 541. eth him to be eſteemed the Prince of the Gods. And
f's. Cyr. I. 10. why he ſhould think that Julian believed not the God
2 14. contr. of Abraham to be the true Jehovah, I cannot readily
Fal
. p. 128. & conjecture; ſeeing that Emperor had peruſed the Old
Tãr são v Teftament, which declares him to be the Creator and
πατός τε και
υπέρτατG.
Go-
Oper.
1.10. p. 354
Kai Tol
ep.
Chap. V. could be guilty of that Sin.
67
Governour of all things, and not meerly, as the Na-
tions tranſplanted into Samaria, grofly imagined, The
Ged of the Land (a). If now Julian and ſome other à 2 Kings 192
Heathens entertained ſo worthy a notion of God, 26, at,
they are, fo far, acquitted of that fort of Idolatry
which eſtabliſheth the Polytheiſm of ſome or many
coequal Gods, but ſtill they might be, in other re-
gards, the worſhippers of Idols.
That they might be ſo, appeareth from the definiti-
on of Idolatry, in which it is ſhewed that the giving
away the honour of God to another Object is a de-
gree of that crime, though it be not his fupreme ho-
nour: Though we do not take the Crown of income
municable 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 Ido-
latry, 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 Adulterefles, they ſhared their
Love with Idols. Wherefore God Almighty required
Hofea , not ( as I think ) in a literal fenſe, but ac-
cording to the way of a Prophetical Scene, to take
unto him an Adulterels (b ); thereby perſonating the b Hoſca 3.1,
ftate betwixt himſelf and the Children of Iſrael, who, 2, 3.
though they had not rejected him as their true and ſu-
preme Husband, yet they had gone a whoring after the
inventions of the Gentiles, and provoked God to give
them a Bill of Divorce.inc on line
Whilſt I am here affirming, that a people who own one
God, may yet commic 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
K 2
68 of their Idolatry in worſhipping Chap. V.
are adored in the place of God: But I ſpeak even of
the Gentiles who own’d one true incomprehenſible
* Callicr. ap. Creator; who with Callicratidas the Pythagorean (a),
Stob. Serm. 83; acknowledged (av špusoy ] one beſt Being, [ ápxed Tax
eitia tãy čaws] and ſuch as was the Beginning and Cauſe
of all things. Some of theſe did actually commit Ido-
latry, in their worſhip of the Statues of God, of
Demons, and of the Images of thoſe ſubordinate Dei-,
ties.
P. 486. 20.
PART 6.
Of their Idolatry in worſhipping the Statues of God.
F"
Firſt, their Idolatry conſiſted in the worſhip of the
Statues of God. This, indeed, was not the
higheſt degree of that falfe 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 pro-
prietor 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 fome
of the Philoſophical Gentiles made not the Sun it felf
the ultimate Object of their worſhip, but they adored
1 God in it. Henee they gave to Vulcan [ that is, the
Sun] the Name, fometimes of God, and ſometimes of
bi Plutarch. di Fire, as Plutarch (c) inſtructeth us out of Archito-
23.
chus. And Maximus Tyrius, being one of more re-
fined Reaſon than the generality of the Heathens ,
would not confeſs that the Sun and the Fire were any
c Max. Tyr: further deified, than as they were (c) dyguata, the
Diſſert. 38.
utrum diis fint
Statues or Images of God. The ſame excellent Philo-
dicande ftatuæ. fopher upbraideth the Perſians for neglecting the Sta-
tues of the fruitful Earth, and the glorious Sun, and
the great path of Commerce, the Sea, and chuſing
the
.
P. 371.
:
Chap. V.
the Statues of God.
69
:
..............
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 na-
tural Statues, as the places of Gods peculiar Reſidence.
And this the Fathers objected to the Heathens; ſhew-
ing them, that Chriſtianity repreſented God, as one
that filled the World, and not as one that dwelt
like a Star ) in ſome cæleſtial Sphear; and taught
them in their Prayers to him, to exalt their thoughts
above all material Heavens: Or (as Origen (a) is a orię. contra
pleaſed to expreſs it ) above even ſupercæleſtial Places. 352. meisies
And for this they had Reaſon: For the Gentiles, by boomer
worſhipping creatures as Gods Statues, gave Gods re- here to get the
lative honour to them, whilſt he owned them only as expé, d'eis
his workmanſhip, and not as his eſpecial Images or Tòr irrefv10**
Temples. Thereby, likewiſe, they bred in their minds &c.
γενόμενο,
a dilhonourable 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).
b Plato in Epi-
Secondly, The Gentiles were guilty of Idolatrous
nom. fi 973,
Worſhip, in making ſome , at leaſt, of the natural
Statues of God, voluntary and authoritative diſpoſers
of
984.
.
70
of their Idolatry in worſhipping Chap.V.
1
Idol. l. 1. C. I.
P. 3
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
a Maimon. de form 7 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
b L. 2. C. 2: Garcilaſo de la Vega (6) that the Inca's of Peru
adored the Sun as the viſible Deity, by which the
greater God, who was inviſible, ruled this World.
A due conſideration of this Fancy amongſt the Gen-
tiles, leadeth us to the true Original of Aſtrology, and
to a right account of Taliſmanick Statues. The pre-
ſent Aſtrology pretendeth to be Natural and Philofo-
phical, and to ſolve the effects it foretelleth (if any it
doth, beſides thoſe of Light and Shadow, as in Eclip
ſes ) by the mechanical influence of the Stars, which
variouſly combine their light and heat. But the E-
syptian, Chaldean, and Grecian Aſtrology was, in
truth, an Aſtrological Magick, built upon the hypo-
theſis 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 Intel-
ligences themſelves, or divinely influenced and di-
rected by the Demons which reſided in them, and
governed part of this lower World. The Chaldeans
© Diod. Sic.Bi-(c) aſſigned Twelve Gods as Governours of the
year,
blue Hift. 1.2. and apportioned to each of them one ſign in the Zo-
C. 30. p. 113. diack. 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
d 4p. Gaſſen- in the Kalendar of Julius Cæfar (d), each God had a
dum, in volo S. Month under him, and in it, the ſeveral Conſtellations.
& in Marm. Juno governed January, Neptune February, Minerva
Farneſ. ap: March , Venus April, Apollo May, Mercury June, Ju-
Stew. Elect. p.
piter
.
120.
Chap. V.
the Statues of God.
:
piter Quintilis or July, Ceres Sextilis or Angult, Vul-
can September , Mars October, Diana November, Vefta
Decomber. 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 fuch Qualities. The Horoſcope
or Aſcendant is made the principal of all Angles, or if
not that, then the Culmen Cæli by Ptolomy; and this
judgment at firſt came from the worſhip of the Sun
the principal Demon, and moſt reverenced in thofe
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 miniſte-
rial 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
fort to ſome of them, whilſt they aſcribed to them as
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 rea- a Doryldes, apo
fon of the Harmony which its motion gave to the reſt Cenfor. de die
of the cæleftial Bodies.
nat. C:13.P.57.
Again, they erred in their worſhip, about the arti-
ficial 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 fuger, by proof of fufficient Reaſon: And ſo
fir the Gentiles were commendable, as well as Jacob
of
;
72 of their Idolatry in worſbipping Chap. V.
..
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, be-
ing great pieces of Wood or Stone, without any Ima-
gery 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
a "Egunrouver World (a). Such Statues they worſhipped two ways,
Ne ne cdo mou firſt, as the Symbols of Gods eſpecial preſence: Second-
phyr. de Thebai- ly, as pledges of his favour to them, whereſoever he
Celum efl Teſta; was, ſo long as they held them in poſſeſſion; and both
item Vitellum, ways they egregiouſly offended." They offended by
Terra; inter illa worſhipping ſuch Statues as the Symbols of Gods eſpe-
in finum clufus cial preſence. For thereby they aſcribed the relative
geri, in quo ca. honour, due to Gods true Shechinah, to an Object
for. Varro. See which was exalted to that Divine condition, not by
Voll. de Theol.
Gentil. I. s.c. his approbation, but by their fancy. And if their
fancy was moved to this falſe eſtimation, by ſome a-
mazing effects wrought before them, upon the per-
formance of their Religious Rites,they were Idolatrous
in that caſe,by honouring the power of Demons as Gods
Omnipotence. For God permitted evil Spirits to ſe-
duce thoſe Pagans, by ſtrange and uncommon opera-
tions, 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,
S. P. 17.
Chap. V:
72
the Statues of God.
a L. A. Flor.
2. P. 9. nullum
For make a Mercury, or an
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, be-
gat Idolatry amongſt them; for they gave that ho- 1. 1. c. 2. de
nourable truſt due to God and his Shechinah, and the zile Ancilia;
pledges of his favour, to things deviſed by politick atq; Palladiuma
men, and ſuch as God neither formed, nor ſent, nór fecreta quedan
ImperiiPignora,
appointed as Inſtruments of defence amongſt any peo- &c.
ple.
Other Statues they uſed as Images and repreſenta-
tions of the ſupreme God. This practice Macrobius
doth not deny, but he denieth it to be Antient (b). b Macr. in ſome
And it is plain, by his context, that he referreth to
Plato, and to the Platonick notions which exalted ejus ( h. e.
God above all the parts of Nature. And for Plato, it Simmi dei ) fe
was agreeable to his principles, to abſtain from all quod cum Dů
repreſentations of God, whom he believed to be in- aliis conftituen
comprehenſible
. Viret us faith of him, (c) that ſeeking Antiquitas
.
after ſome matter fit for the Image of God, he could c Viret. de On
find none proper for that Divine purpoſe. But he here rig. vet. er no-
committeth a double miſtake : For in the place which c.9. p. 84.
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 ( 8 ) thought Gold and Silver unfit, d Plate de Lee
becauſe they were invidious things, and Braſs and Iron,
gibis. l. 12.
becauſe they were inſtruments of War; and Ivory, be-
cauſe 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
(For the Europeans were not ſo coſtly and pompous in
their Images Ce) till the Conqueſt of Aſia, the Foun-
p. 870. lig
tain of Luxuries.] But though Platoniſts contented hea, &c. deor.
themelves with inward Ideas, yet all the Gentile mule viitamini
L
World Alam,
P. 955, 956.
e Plin, nar.
74
of their Idolatry in worſhipping Chap. V.
World did not ; but divers of them made and wor
ſhipped external repreſentations of God the Creator.
So did the Egyptians who repreſented their ſupreme
Cneph, though diverfly; as appears from the deſcrip-
a Porphyr. ap. tion of him in Porphyry (a), and his Image in Car-
Eufeb. de Prepo tari (b). So did the Greeks ; Porphyry himſelf con-
Evang. I 3. C.
feffing that they worſhipped God in the Image of a
Td Amurre man, but making an excuſe which Statuaries and Wor-
Aylarede hippers ſeldom thought of. By God he means the fu-
#Hoay opeux preme Deity, and not ſome one only of the Divine
€14, 90 Powers; for he mentions [ ziy Osdir c) as well as 7
bcartari Imaz @ef tas d'urdiysens ] God himſelf, and not only Divine
Par. I. p. 81. Virtues, in offering his reaſon for their worſhip by
creatore degli Images. He, there, alloweth the Deity to be inviſible,
Egittis, &c and he yet thinks him well repreſented in the form of
c Parpb. ap.
a Man ; not becauſe he is like him in external ſhape,
Euf. de præp.
Kvang. I. 3. c but [ort nogendy Td Señor, ] becauſe that which is Divine
7. p. 97, 98 is Rational.
is Rational. That was not the common Cauſe , but
an inclination to a ſenſible Object, and an apprehen-
fion of humane Figure as that which was moſt excel-
lent, 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
d Orig. Contr, their heads. When Origen objected to Celfus (d)
CILA 1. 7. P.the vanity of worſhipping the inviſible God in the vi-
376.
ſible 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.
e Celſap.Orig: And Origen obſerveth, that Celſus did not underſtand
ibid. oncly
ipas négery
how to diſtinguiſh, here, betwixt being the Image of
1 TL 8 ees God, and being made after it : And, that, he ignorant-
« Tongs Toy
άνθρωπος
ly cited the Chriſtians, as faying, “ That God made
idlar bix va Man his Image, and an appearance like himſelf (e ).
* ANG - And, at this day, Pagans, when they entertain a Phan-
MOLOY sau .
taſm
:
67.
Chap.V.
the Statnes of God
25
talm of God, they are, moſt commonly, Anthropa-
morpkites. 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, fome a F. Mather in
years before, pretended that God appeared to him in Hift
. of the
the forth of a tall Man in Black Clothes. Now the War in New.
England with
Gentiles worſhipping ſuch Ideas or external Images, as the Indbars.
forms of God, do miſplace his Honour, by paying p. 13.
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 deſpi-
cable fimilitudes.
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
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 crea-
ture
.:
PART 7
Of the Idolatry of the Gentiles in their worſhip of De-
mons.
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 Govern-
ment of the World, by Commiſſion from him.
Secondly, By worſhipping Demons which were De-
vils, or wicked and accurſed Spirits.
Thirdly, By worſhipping the Images of ſuch Demons.
Fourth-
...
of their Idolairy in Chap.V.
(f), (),
Fourthly, By their immoderate officiouſneſs towards
theſe inferior Deities, which kft them little leiſure
for attendance on the ſupreme God.
Firſt, The Gentiles committed Idolatry by wor-
ſhipping Demons, as Powers which, with ſubordina-
tion 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 be-
a Kirch. Oed. lieved (a ) to govern, by Ternaries, the four Quar-
Synt. l. C. 5. ters of the World. In the Flaminian Obelisk (b)
b Ap. Kirch. the ſupreme Momphta, or ſupramundane Oſiris, is re-
Ibid
. Synt. 3. preſented, as ruling the Twelve parts of the World,
p.
by Twelve 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 like-
wiſe in Greece and Italy, ſeveral inferiour Deities
were appointed over ſeveral places, perſons and things.
He that is not otherwiſe furniſhed, may read in Kir.
c Id. ibid.Tom. cher, of the Genius of Fire (c), Air (d), Water (e),
d p. 279.
the Sun and Moon ( i ), of Heat and Moiſture (k)
fp. 281.
and of Fourty eight Aſteriſms as the ſtations of Fourty
p. 292. cight Deities (1). Pythagoras and Plato themſelves,
1 P. 295. (m) were, in this point, Authors of egregious Ido-
p. 300. latry. Pythagoras, invented, or rather learned, from
ms. Aug. de Egyptians, Chaldeans, Thracians, Perſians, his two De-
12.
Quod mons or Principles; the one good, the Parent of Uni-
etiam Platonici, ty, Reſt, Equality, Splendor; the other evil, the
licet de no vecauſe of Diviſion, Motion, Inequality, Darkneſs; for
multis ſuch were the Terms which his School uſed in repre-
tamen Diisfefenting their nature. And theſe became Objects of
much
3. p. 277.
& p. 210.
8 P. 282,
Deo
:
Chap. V.
their worſhip of Demons.
Animå. c. 23
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 feemeth 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 eſteem
med 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 co-
equal Divinity of the Son of God, and therefore be-
lieved 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 Peta- a Tertull." de
vius that learned Jeſuit, and in this Argument as lear-
p. 280. Doleo
ned as in any other. He faith it is moſt evident con- bona fide Plas
cerning Arius (b),that he was a very genuine Platoniſt.
hæreticorum
Plato's principal Idea or Logos, was diſtinct in num- condimentari-
ber and nature from his ſupreme Caufe, or God. And um factum,
thoſe who follow the Faith of the Nicene Fathers, rea- Trin. 1. 1. c.8.
ſon not with conſiſtence, whilft they ſuppoſe this Idea Se&. 2.-
to be the ſecond Perſon, and yet find in Plato, ſuch
diſtinctneſs of Being, and (which to me ſeems very re-
markable) a plain denial of his Generation. It is true, c Porphyr: ap.
that Plato, cíted by Porphyry (c), does call the ſecond s. Cyr. contr.
Principle, smulegg du xázov, the Word which is the Work- Full.a. p.32.
man και μετ' εκείνον πρώτην δύναμιν, the firit Power after the
ſupreme God; gváciou vòn, the genuine or only Son of
God; vasegy abyou, the Intellectual Word. And yet
he
ſays of the fame Power, which he calls, všv drevow, and
všv cirstlyóntov, an eternal and imperceptible Mind, that
it is (d) avroyévrnzör sỹ đUtomátup; unbegotten, and Pa- d Id
. ib
. p.3r.
rent to it felf: He likewiſe calls it 1899 fautdy việe-
D. E. in 1. 4.
sőta, a Mind ſubſiſting by it ſelf. And St. Cyril, who
citeth
tonem omnium
*
]
Marlene fautdy vợe" Philoſ. Hift.
38
7:34. B. c.
by
Of their Idolatry in Chap. V.
citeth Plato out of Porphyry, and is willing to make
1 the Platonick Triad the ſame in effect with the Chri-
(a) cyril
, thid. ſtian Trinity (a), confefſeth the third Principle, which
ſhould anſwer to the Holy Ghoſt, to be no other thanı
the Soul of the World, which all Platoniſts under-
ſtand 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,
(5) Porph. ib.
I
[Tpois diss, (b)] not three Hypoſtaſes but three Gods
1:34. C.D.
(C) Plato in
Of his other Idea's I have little to ſay, I mean of thoſe
Parmen
. P.141. properly ſo called before the formation of the World.
TI viv; od iv, Parmenides is a Book, either ſo muddy, or ſo pro-
4 74 7ézore, foundly deep, that I cannot ſee to the bottom of it.
Td szineto. Therein he diſcourſeth of theſe matters with infinite
και
Deur Sorei ſubtlety, or rather perplexity of notion. One would
onakver a imagin a man of his wit not ſo abſurd as to think
TG ; xul peel them eternal Subſtances, and models quite ſeparated
To from the mind of God, but rather divine thoughts con-
*T60-
es géyoyev,
cerning the faſhion of the World which he decreed to
&c. Et ap.Cyr. make. Yet Ammonius the Scholar of Proclus aſcribeth
1. I.cont. Fule to him that opinion, and followeth him in it: though
pas dzirntos, 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 intelli-
gible, and more proper for me to ſpeak of in this Ar-
gument; they being Angels or Dæmons. The uncer-
(d) Anon, de tain
Greek Author (d) of the Life of Pythagoras,joined
Vita Pythag.
P. 213
to that of Porphyry, diſcourſing of the World as con-
fiſting of twelve diſtinct Orbs, placeth in the firſt
ferior Deities, which from Plato he calleth Idea's, and
from Ariſtotle, Intellectual Gods. He means the Intelli-
gences of that Philoſopher, though he made them to
be but ſeven according to the number of the Planets
which
aa.
&Co
Chap. V.
79
their worſhip of Demons.
(a)
which he fet them to move. Of Plato Tertullian faith,
That he held certain inviſible, incorporeal, ſuper- (a) Tertull.de
mundial, divine, eternal, ſubſtances to which he gave p. 276.
“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 Timaus, that he i
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 Perfon, not as a
meer pattern of Things ; and his (maelderype] or Plat-
form, is held by him to be but the [eixaty] or Image of
his principal Idea (b). The next Power to his [Téges do] (b) See Sera
or God the pure and unmixed Good, was [vos] or In- Timai Platon.
tellect, or [zd dv] Exiſtence compounded of Intellect pag. 6.
and Unity,and diſtinct in ſubſtance from the firſt Cauſe
according to Plato; though [185] was the firſt accor-
ding to Anaxagoras (called võs himſelf for this his Dog-
ma) whom Plato outſhot by one Principle. The third
Platonick Power was diſtinct from both the former,and
it was [fuxa 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
Preferver 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 (c) See Salluſ.
Coeternal with God, as Light is coeval with the Sun. l
By Plato God is called [ TOINTÈS Dj nutig rõ öxx] the Ma- p: 15.
ker and Father of All that is (d). But he means not in Arg. Timai,
(d) See Serran.
this of Him as of the immediate Cauſe, but as the Cauſe p. s.
of the higher Principles, Cauſes, or Powers, which,
with
de Diis
Mundo. c. 7.
80
Of their Idolatry in Chap.v.
Diis do Mundo.
co
with ſubordination to him, produced in order ſuch as
are inferior to themſelves. Salluſt the Platoniſt openly
confeffethit 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 De-
mons. 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,
3) Salluft. de (a) [which according to its Title treateth of the Cof-
c.6. p. 13,14.
mical 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 Hea-
venly, ſome of them make the ſubſtances of the gods,
[or Inferior Demons], ſome, the Mind; ſome, the
(b) šrius,võry « Souls (6). Wherefore, of theſe there are three Or-
Vuxes.
ders, 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]; fome
« 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, mid-
(6 dle and extreme ; it is neceſſary that they who dif-
poſe them, be twelve in number. They therefore
that make the World are Jupiter, Neptune, and Vul-
can. They who animate it, are Juno, Ceres, Diana,
“They who adjuſt the parts of it, are Apollo, Venus,
5 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 ;
Æſculapius in Apollo į the Graces in Venus. We may
« alſo contemplate their - [ ſeveral | Spheres: The
“ Earth, the Orb of Veſta; the Water, that of Nep-
tune; the Air,that of funo; the Fire, that of Vulcan.
Plato
CC
V their worſhip of Demons. 80
Plato himſelf
, as he is cited by St. Cyril
, (a) ſuppoſeth a Plato ap. S.
God to have quitted, as it were, the care of things on Julian. 1.2.
Earth, and to have committed it to the Inferior gods p. 61.
for their diverſion (6). It is true, that in four places b "A Jupila
Plato aſſerteth a divine Providence, taking care of the Osvis modely.
things on Earth, even of the leaſt things; and doing twv étéegis.
it with eaſe, and being no way prevented by ſloth. He
doth this in his Tenth Book of Laws (c); in his Poli- c Plato de Leg.
ticus (d); in his Epinomis (e); and in his Phedo (f); p. 899, 900,
But where he aſſerteth this, he ſpeaketh it as much of 901, 902,903.
the gods, as of God. And in his Phado, after Cebes 904
d id.p. 273.
had affirmed in the fingular of God, that he conſulted e ld. p. 988.
better for man, than man could for himſelf, and was fid. in Phæd.
Vol.1.p.62,63
an excellent Lord; Simmias and Socrates in ſome fort
conſenting to him, turn his ſentence into the plural of
Lords and Gods (8). Julian likewiſe, though he pro- & Id. ibid. pl
feffed the belief of one true God, yet he aſſigned ſe-»Ápxovres
veral Countries and Cities to the care of ſeveral Tute- dydids, wie
lar Gods (h). So we find in Porphyry (i) certain was como com
[useinoi @sol, or] Gods that were conceived to be Pre- h Jul. ap. s.
ſidents of Regions ; ſuch amongſt whom the Govern- cyr. 1:4. p. Isa
ment of the lower World was parted. The Gentiles in- Abſtin.l. 1. fe&t.
deed did not wholly exclude the ſupreme God, but 57. p. 49.
they worſhipped him as one who had not reſerved un-
to 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); k Elm. in Not.
TO JUPITER THE BEST AND GREATEST in Armob, lot:
[Deity), AND TO THE GENIUS (or Demon] OF Max. e Genie
THE PLACE. They thought of the ſupreme Jove, but
they ſeldom thought of him without his Deputy.
Such Philoſophy concerning
the Lieutenancy of De-
mons is at this day on foot in China. There the Litte- 1 Alv. Simeda
rati,or thoſe of the Sect of Confuſio, own one God (1); in Hift. Sing
and though they do not reverence him with any ſo- p.86, 87.
M
lemn
Loci.
of their Idolatry in
Chap. V:
Miwanagan sanoopy pas......................
P. SS.
.
co
lemn worſhip, (as if he were a kind of unconcerned,
Epicurean Deity), yet they have Temples for Tutelar
Spirits. The Sect of the Tauſi alfo acknowledg one
Great God, and other leffer Ones, that is, Vicege-
rent Demons. The ſame fort of Philofophy is found
amongſt the Benjans, in the Eaſtern India. The Sect
of them called Samarath, though it believeth one firſt
a Mandefte's
Cauſe (a), which created the World, yet it affigneth
Travels, ls.
to him Three Subſtitutes, Brama, Buffiuna, and Mais
.
« Brama (they fay) hath the diſpoſal of Souls, which
" he ſends into ſuch Bodies as Permiſeer [or the fu.
preme God,] “appointeth for them; whether they
To 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 advan-
se ceth the growth of Wheat, Herbs and Pulſe, after
“ Brama hath indu'd each of them with Souls.Mais ex-
" erciſeth 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 Super-
intendents over Places, Perfons, and Things, is mani-
feſtly contrary to the tenor of the Scriptures. They
le see ifai. 41. teach,(b) That God is the great diſpoſer of Good and
22, 23. C. 43. Evil in all Cities and Places, and that his Providence
C.45: 5, 6,7 extendeth to the fall of a little Sparrow, and of a
leffer 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
45. Cyr
. Alex. they placed in their Genii. This, ſaith St. Cyril (C), he
cont. Jul. l.4. would never have attempted, if they had been Preſi-
dents 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
11, 12, 13
P: 124
Chap.V.
their worſhip of Demons: 83
2
Angels of Græcia and Perſia were ſuch Spirits, as did L
at that time ſerve his will in that particular employ-
ment. But we have no cogent reaſon (I think) to
perſwade us, that they always enjoyed a fetled Lieu-
tenancy over thoſe Countries. It was a raſh concluſi-
on which Vatablus drew from thoſe Viſions of Daniel
(a), to wit, that to every Nation was aſſigned an An- Vatabl. in
gel as Preſident over it. The whole of that Diſcourſe fingula Regio-
in Daniel is a Viſion, and a repreſentation of Heaven- nes habent Pre-
fides fingulos.
ly 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 Spi-
rit of God. Such (for inſtance fake) would they be a
who ſhould think from this Viſion, that an Angel tou-
cheth Gods Prophets with an hand at what time he in-
ſpireth them, becauſe Daniel (b) ſo expreſſeth him- b Dan. 10.109
ſelf as if it were ſo done to him; or who ſhould be-
lieve 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 Verl. 13i
the aſſiſtance of Michael; becauſe the Scripture uſeth
ſuch an humane Image, and alludeth to the impedi-
ments 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.top
On ſuch quickneſs and vigor God ferveth his Pur-
poſes by the temporary Miniſtry of Angels; but by
Himſelf ſtill, and not by them as ſetled Delegates, He
diſpenſeth favours and ſeverities. Accordingly God in-
viting 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 ;]
M 2
pro-
84
* of their Idolatry in Chap.V.
promiſeth by himſelf to ſend them that worldly plen-
ty which they had facrilegioully aſcribed to their İdols.
And St. Paul endeavouring to draw the Lycaonians
* A&. 14.15, from their Vanities, remindeth them (a) of the teſti-
16, 17.
mony which God had given them, of his Providence
in fending 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 fame St. Paul hath left us
another Text, moft worthy of our attention, in which
he confirmeth the Government and the Providence of
the ſupreme God; rejecteth the Lieutenancy of De-
mons, and owneth Chriſt alone as the Subſtitute of
ba Cor. 8.9. the Father. Though there be, faid he (b), ſuch as are
called Gods; though there be many [Superior, and many
Inferior Baalim]Gods or Lords ; yet to us [Chriſtians]
2013 Othere is but one God, and one Lord Jeſus Chriſt. He
. is the true God, and Eternal life: He is Gods Vice-
gerent, who is the Everlaſting mony of the Father ; and
not the Platonick Demon called (wit, or that of the Vaa
See Irene I.I. lentinians (c); which together with their Logos made
6.12. p.86,87, the ſecond Conjugation of their nampwer the firſt whence
d Vide Iren. they came, being väs and dandma, Mind and Truth (d).
paſſim, e s.
If then God by his Providence diſpenfeth immedi-
Aug. de Her.ix
Hev. Val.c.II. ately 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
.
More Neb. part. Mämonides (e) allowed a Providence over man, but
3. C. 17.p.381, not over beaſts :) If he uſeth his Angels as miniſtring,
382, 383.
not governing ſpirits ; as meſſengers of ſeveral kinds,
and not as Commiſſion Officers of his Court, and ad-
miniſtrators of the Affairs of his Kingdom; as the At-
tendants ordinary or extraordinary of his Subſtitute
Jeſus Chriſt, but not as fellow-Viceroys : if he thus far
only
P-33, 34:
Chap. V.
85
their worſhip of Demons.
in his Tenth Book
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 fendeth fruitful Seaſons, and by them Plenty,they
fend up their acknowledgments to the Queen of Hea-
ven. When God healeth them, they facrifice to Æſch:
lapius, as to him that removed their diſtemper from
thenz. 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 im.
mediate 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 ſoft-
neſs,to commit the management of his affairs to others,
both by temporary command, and by ſtanding Com
miflion. As if the greateſt variety of buſineſs could di-
ſtract or weary him, who is Infinite in Knowledg, and
Greatneſs, and Power. Thus St. Cyril (a) judged of a's. cwil .
"them who ſubſtituted leſſer Deities under him that con: Fall 2.
was ſupreme. He thought that they impeached God bila: 40.28.
** of Arrogance or ſloth, or want of Goodneſs, which Ang. de Civ:
envieth none the good it can do. And Iſaiah tacitly c.13. de lentera
upbraideth thoſe who diſtruſted his Providence, of the tiä Platonis
lke vile opinion concerning him, whilſt he faith of Deos non effe
the Creator (b), that He fainteth not, neither is weary. nifi Ronos amk
Secondly, The Gentiles were Idolaters through the coloque virty-
worſhip they gave to ſuch Demons
as were evil ſpirits: d Plato in
It is true that Plato owned no inferior Deities but fuch Phædon, Vol. 1.
as were [by him eſteemed] good. He maintaineth this a'yx Story
it to be his judgment (c). He faith in his Phedo (d), tartean;
That nione were to be regiſtred among the gods but kadago etia
ſuch who had ſtudied Philoſophy and departed pure
out
86
.
Chap. V.
Of their Idolatry in
b 1 Cor. 10.20.
1.4. p.124.
out of this life. When he ſpeaketh of Demons who af-
flict men, he is to be interpreted rather of good Spi-
rits executing Juſtice, than of evil Angels venting
their malice. But, whatſoever his opinion was, it is
moſt evident that the generality of the Heathens wor-
ſhipped ſuch Demons as were morally malignant. And
a Porpbyr. 1.2.
de abftin.Seä. ſuch Porphyry (a) eſteemed thoſe Genii who had bloo-
58. p. 96. dy Sacrifices offered to them. The Gentiles facrificed
C Ap.s. Cyril. to Devils, to the Powers of the Kingdom of Darkneſs
,
Al. cont.
Jul
. which were not only not God, but enemies and pro-
feffed Rebels againſt him (b). They were in Porphy-
See Porph. in
1. 2. de Abſtin. ry's account,Terreſtrial Demons; ſuch who had groſs
Se&.42. p.8s, Vehicles, and confequently were of the meaner and
86.&rtu oinal- viler fort of their Genii, and (as they love to ſpeak)
T! xví aryte ſunk deepeſt into matter. Pſellus and Porphyry repre-
di av áutãr fent them as united to a body of ſo groſs contexture,
το πνευματι-
nào, (vehicu (c) that they could ſmell the Odors of the Sacrifices,
lum aereum, ra- and be fat with the ſteam of human blood. Lucian in
spiritalis, uſed his Book de Sacrificiis, abounds with pleaſant (or ra-
by the Tran, ther to them who pity the decays of human nature,
Naror,] Tiai.
with very fad] ſtories of the Revels of Demons.
Whether they were Terreſtrial ones or not, I here for-
bear to diſpute : but I conclude concerning them, that
they were evil. Their nature ſhews it ſelf by the ſer-
vices 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 bloo-
dy, rude, unclean ; ſuch as an honeſt man would be
a Sec S.Cyril. aſhamed to obſerve (d). Porphyry, though a Gentile,
contr. Fui.14. hath recorded many of the bloody Sacrifices (e) offer
ed by the Rhodians, Phænicians, and Grecians ; and
c Porphyr. de
Abftin. 1.2. he telleth of a man in his time facrificed in Rome, at
P P: 93, 94, 95, the Feaſt of Jupiter Latialis. The like barbarity was
commonly uſed in the worſhip of Moloch, and Bellona.
And
ther than, pars
V&Tal, &
P. 129.
.
Chap. V.
their worſhip of Demons.
And he muſt have ſuch a meaſure of Aſſurance as will
fuffer 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 Celfus concerning the Chriſtians (a), “That they'a Orig. cons.
* had learned to judg of all the Gods of the Heathen Cello lg. p.13%
as of Devils, by their greedineſs of the blood of
«their Sacrifices, and by their preſence amidſt the Ni-
dors of them, by which they deceived thoſe who
«mado not God their refuge. And in another place,
(b) he proveth this truth out of their own Hiſtories: b Id. ibid.
and he inſtanceth particularly in their Deity Hercules ;
and he obje&teth 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 of-
ren told already ; but offer to the Reader a Relation
of freſher date,out of Idolatrous America. «In Mexico
(faith an Author (c)who had ſojourned in that City), cGage in his
the Heathens had dark houſes, full of Idols, great welt-ind. c. 12.
"and ſmall, and wrought of fundry Metals: thefe p. 115.
were all bathed and waſhed with blood, -- the
*blood of men in the walls of the houſes were an
«inch thick with blood, and the floor a foot.
"The Prieſts went daily into thoſe Oratories, and ful
*fered 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
ke the houſe with the blood of the Vi&tim. With fuch
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 Idola-
try ſo deteſtable, that I have not at hand a nane of
fufficient infamy to beſtow upon it.
PART.
88
Chap.v:
of their Idolatry ira
PART 8.
Of their Idolatry in worſhipping the Images of Demons.
"Hirdly, The Gentiles were Idolaters in worſhip-
ping the Statues or Images of Demons or He-
roe's, either as thoſe Powers were reputed the Depu-
ties of God; or as they were really evil ſpirits. The
Religious Honour given to the Prototype was Idola-
trous, 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 a-
way 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 Sta-
tues, redounded generally to their Demons ; for their
Theology did not ſet up ſuch Images (whatſoever vul-
gar fancy or practice did) as final objects of worſhip,
or Gods in themſelves. It fet them up as places of Di-
vine Reſidence, wherein the Genii were thought
to dwell
, or to afford their eſpecial preſence in Ora-
cles, and other Supernatural aids; as the true God
I was ſaid to dwell amidſt the Cherubims. The Egypti-
a Ruffin. Ecclef. ans (as Ruffinus (a) ſtorieth) entertained this ſuperſti-
pift. 1.2. C.23., tious perſwalion, 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
b Olymp. Soph, mixed together in a new Chaos. Olympius the Sophiſt
ap. 5oz. Hift
. (b) exhorteth the Gentiles ſtill to adhere to the Reli-
B. 1994: Ed. gion of their Gods, notwithſtanding the Chriſtians
defaced their Statues. And he gave them this as the
caurdues reaſon of his counſel, Becauſe (faid he) though the
cu aurois, Images be corruptible things, yet in them did dwell
(c) Virtues (or Demons] which from the ruins of
their
.
89
P-203, 06
1.7. p. 373;
them. Of that Orig. Err.Sed.
Chap.V. Worfbipping the Images of Demons.
their Statues, took their flight to Heaven. This Opi-
nion Arnobius (a) and Lactantius (1) acknowledg to a Arnob. adv.
have been common among the Gentiles : and we may
ſtill read it in the writings of the wiſer (ſhall I ſay, or b Latt. 1.2. de
number were Celſus and Julian. Celfus demandeth (c), 145,144, 145
Whether any man, beſides a ſottiſh Ideot who has not c Celf, ap.Orie.
a grain of ſalt in his mind, can believe Stone, Wood, Tic s
Braſs
, or Gold, formed by an Artificer, to be a God, aga
and not rather a Statue facred to the Gods? The Ex: Hát Vim-
O, Taura
cule of Julian is not unlike to that of Celfus. “We aru emis,
" worlhip Images (ſaid that (d) Apoftate Emperour), ai sair
dra Snuet,
" not that we think them to be very Gods themſelves,
e but that by them (as Symbols] we may worſhip the rai
"Gods. This Petavius the Jeſuit in his Note on the Julian, in
Margent, calleth a frigid Evaſion. I grant it is ſo; but op. p. 537
is not the like Apology uſed in juſtification of Image- 'Oux ive -
worſhip, by that Society of which Petavius was a mio auer, at
a Brother? So goes the world, even the Learned iva di eurão
world : the ſame reaſon is by factious Partiality called Tessels -
egnskammer
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 no-
tice 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 un-
to God or Demons. There ſtood in Zion, then a Fort
of the Jebufites, certain brazen Images, as Taliſmanical
Protectors of it (e); in them the people truſted, be- Sec Mr.Gre.
lieving that David (f) could not take that Fort till Nores on the
he had removed thoſe divine Guards. With theſe Da-
place
1 2 Satn, 5.6
vid rcproached the people, calling them the Blind 7, 8.
and the Lame, which his ſoul abhorred; that is, ſuch
Idols
N
90
of the Idolatry of the Gentiles in Chap.V.
2.18,
20.
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 fce, or help them ? and whether they
were not the works of mens hands which they ado-
4 Ka. 41.7,21, red (a)? They mock them as ſuch who prayed for å
& 44.9,10 26 proſperous Journey, to an Idol that could not move ;
& 45. 20. and who worſhipped one part of a dead Tree, which
& 46. 6,7: by the other part of it, ferved for fuel ; for fuel, not
for their Altars but for the ordinary fires of their Kit-
Zach. 10. 1,2. chin. They do not deride them as vain men who truſt-
ed in a creature which had no power or virtue in it
porturi de but what it derived from God, as a late French Au-
b De la Recher
, thor ſeems to ſuggeſt (b); but as ſuch who depended
che de la verite, on an Idol; on a thing which neither in it felf, nor
Tom.2, liv.6. from any foreign cauſe, fupreme or fubordinate, con-
c.8. p. 327,
tained or diſpenſed the virtue they aſcribed to it. One
Valor would be apt to conclude from ſuch fcoffs of the Pro-
Cav, veio a na ,
phets, that the Gentiles made their very Images their
ultimate Gods.
They did fo by interpretation, but not by direct in-
tention of mind, unleſs they were the very ſcum of the
fcum of the world. Thoſe who had any meaſure of
underſtanding diſcourſed after the manner of Clinia
o Plato de Le- in Plato's Elevenith Book of Laws (c). “Of the Gods
gibus, l. 11.
“ (ſaid Clinia) ſome are ſeen ; to others, which we
d Gage in Sur. “ ſee not, we ere&t Images and Statues. And though
vey of weſt « 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
328.
P.930,931.
Ind. C.20
P. 391, to
P. 398,
j
amoto
Chap.V. Worſhipping the Images of Demons. 91.
anſwer from them. They told him that themſelves be
lieved the Image to be but wood of it ſelf; but that
they knew allo by their own cars, that it had ſpoken
to them: they thence concluded that a God was in it,
and that on ſuch a miraculous voice, they rightly foun-
ded their devotion. This excuſe then was common,but
co was not ſuch extraordinary operation as the Ameri-
the Egyptians, Chaldeans, and Aſyrians, the Prophets
would ſcarce have appealed to them, whilſt they dif-
courſed of the nullity and vanity of their Images ; for
then the people might have refuted their Argument by
profelling their experience of ſigns and wonders. But
nothing was done Supernaturally by many of their
Statues. Their Prieſts and Stateſmen deluded them fre-
quently with their Tales and Arts ; and they ſacrificed
many of the Proviſions for their BELS, to their own
ſtomack. Huly ſpeaketh (a) of Images in Egypt known a Apud Reichel-
to himſelf, which could move very ſtrangely, as did in de malce
tis.
the Dove of Archytas. Ruffinus mentioneth an Iron-
Image of Serapis at Alexandria ; and Pliny one of the
fame metal in the Temple of Arſinoe, ſuſtained by
Magnets (6); to the intent that the people might be bSee Pinciera
hold them with admiration, as ſupported in the air by Anig. 7.p.17,
nothing but Miracles. Dionyſius Halicarnaſſenfis ( tell- 18.
eth of the Mother of Marcius Coriolanus, and of other
Women fent in Embaſſy to him by the Senate, when 1. & fe&t. 19
he had made defect to the Volfci; that prevailing with P 7842 1844
him to reſtrain his Forces, the Senate out of the pub-
lick Treafury built to Fortune a Temple and an Image.
and the Women crected a ſecond Image at their pri-
vate charge. Of this ſecond Image he reporteth out of
the Pontifical Records (Regiſters of their own cheats
under better names and colours); that it fpake Latine
in the audience of many. What it fpake was it ſeems
N 2
€ Diox. Halis
.
of the Idolatry of the Gentiles in Chap.V.
:
:
a Tertull. de
40. 19.
Stat.Brachman.
P.283. as
to this ſenſe, O je Matrons ! ye, by the Holy Lam 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
folemn 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)
Idol. p. 89.
Soccius & Bixa created amuſement (b) in the eyes and fancies of the
deaurantur, Vulgar, who have ſcarce reaſon enough to correct
&c. See ifal. their ſenſes. The Statuaries were not maſters of much
6 Porphyr. de true Art: we ſee little of proportion in their Images,
or of Ordonance in their Tables. That of Iſis ſhews
ap.Bardes. Syr.
an ill hand, and a worſe judgment. But of ſuch Art as
Sórta Tivat might amuſe and aſtoniſh, either with pleaſant or
exTocynvals
frightful magnificence, there was enough among the
rudeſt Gentiles. In Goa the Heathens of Eaſt-India (c)
Blance in his built a Temple of black ſtone, and ſhaped their Pa-
d Le Blanc, gods, 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,
eines 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 a-
e della Valle mong the Greeks and Romans. Peter Della Valle (e)
in his Travels, 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 folemn
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 infe-
rior Idols ſerving as his Attendants. And they had Dia-
dems.
&c.
c Vincent le
P. 125.
P.114,11S.
Chap.V. Worſbipping the Images of Demons. 93
1675
dems like to thofe of the Images of Saints at Rome, or
like to the Regno or Pontifical Crown of the Pope. He
Gaid it, who was both a Roman, and a Roman Catho-
lick. And his deſcription of Virena puts me in mind of
that of the Virgin of Halla made by Lipſius (a): It a Lipf. Oper.
ftands aloft, it is lighted with Tapers
, it is of álver , Tom. pag.
the Image of Chriſt and of the Twelve Apoſtles are Ed. Vefale
nigh itan 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 de-
fcribes a Carr in Ikkeri (6), in which the Idols were b P.D. Vall,
carried in pompous Proceſſion; the Carr was excee-
ding high, and ſo very great that ſcarce any but one
of the wideſt Streets of Rome would (he faith) have
been capable of receiving it, and giving it pasſage.
Arnobius obſerveth concerning the Gentiles (), That c Arnob. conté.
they deſigned to create Fear by the manner in which Gent. 1.6.
they framed the Statues of the Gods. Hence (as he 10-
teth) Sythes and Clubs, and Thunder-bolts were ap-
pendages 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
4. 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 3
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 fo eſpecially through the veneration of the
multitude, vyhilft fo pompous and ſo divine a wor
Thip is beſtovved on them.
There being then in moſt of ſuch Idols, no divine
virtue, but an artificial
form and motion ; they vyho
worſhipped them, whatſoever they intended to wor-
P. 209.
194 of the Idolatry of the Gentiles in Chap.V.
GO
1
P. 22, 23.
P. ISI, 152
>
iss
Idols can't
move, or an-
ſhip in them, were truly ſaid to worſhip them them-
felves. This I may illustrare by the confeffion of Ar-
a Arnob. l. 1. nobius who was once himſelf a Pagan Infidel (a).
b Gall
. in vita
« worſhipped (ſaid he), Oh my blindneſs ! ſuch Gods
Peirasl. 1. 2. as came out of the Smith's Furnace, and ſuch as were
p. 90. 1. 4.
faſhioned by the Hammer and Anvil. I worſhipped
the bones of Elephants: (for they, as Peireskius (6)
.. noteth, were honoured by miſtake, for thoſe of Gi-
ants.] “I adored a ſmooth ſtone, and a Wooden ſta-
tue. I flattered the Image, as if there were a Deity
Sistema, omi co preſent there: I fpake to it, I asked benefits of it,
(viz.v.7. that a though it perceived nothing.
The Prophets therefore uſed an Argument moſt ac-
ſwer,) and commodable to the Gentiles, and tending the moſo
ſhew your felves ready way to their conviction. For if they vvould not
There is no**** have been moſt fottiſhly credulous (c), if they would
derſtanding to not have permitted their fancies to have impoſed upon
Jay, I have burnt
their underſtandings , if they would but have exami-
the fire.
ned matters of fact with any degree of diligence and
d See Iſa. 46. impartiality,the generality of them might have known
e Arnob. l. 1. concerning their Images, that they had uſually no
p.?2,23. Bene- more of Inſpiration or Divinity in them, than the
ficha porcebam ſtones of their ſtreets, or the poſts of their doors (d).
de Trunco. 1.,6. The Fathers in their Diſputations with the Heathens,
P:200. Amen. do frequently uſe this Argument againſt their Images,
re,quem este ip- and deride them for worſhipping things which can
se formaris 2. neither help men nor themſelves (e). And thence by
mebundum fa. the way, I take leave to obſerve that if they believ'd
bricate abs te the Bread to be Chriſts real natural body, they argued
rei? D: 202, with Inconſiſtence. For then it would have been an
iftorum ſimula. obvious retort, that the object which they themſelves
• cbrorum cavis worſhipped in the Sacrament could not deliver it ſelf
babitare ? - from a contemptible Mouſe,
From the importance of this Diſcourſe, fome an-
ſwer may be returned to an Argument uſed by the
Learned
part of it in
in ore ab
Araneis ordira
Chap.V. Worſbipping the Images of Demons.
95
91
Learned Mr. Thorndike (a), who ſuppoſed Idolatry to Mr. Thori.
confift in Polytheiſm. He would prove the Calf or Idol
part 3. p.298.
of Samaria to have been the ultimate object of them
who adored it ; becauſe in Amos (b) it is objected to b Amos 8. 64
6.
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 felves (faid he in effect) whether this Statue thus
framed can be a God, what divine power ſoever you
think to reſide in its 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 ſelfs
nothing in it, no virtue iſſuing from it. Wherefore,
notwithſtanding your imagination, which your com-
mon reaſon might correct, the thing it ſelf is your
Deity or your Idol.And the Prophet does not only ar-
gue againſt an Idol as againſt a thing made with hands,
but alſo as a Statue which contained in it no more of
Coleſtial influence than a common Image. For he fore-
telleth in the fixth verſe, that it was to be broken ;
and in the fifth, ſeventh, and eighth verſes, he obfer-
veth, that it could not ſave them from Captivity, but
on the other hand, expoſed them to it.
I
P ART 9.
of their Worſhipping Dæmons more than God.
Art of all, the Gentiles were Idolaters by juftling
out the Worſhip of the Supreme God, or very
much of it, through their offiçiouſneſs in the ſervice of
Inferior Deities. They could not but be guilty if they
give away Gods honour, in whole, or in part. And in
part at leaſt, it is certain that they converted it to the
ale of Creatures. God who governeth the World:
ought
96
of the Idolatry of the Gentiles in Chap.V.
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 Dæmons. 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
pro-
priety, and the very reception to himſelf. Divers Ma-
ſters 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 a-
mong 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 faid a Prayer, or offered a Sacrifice. Porphyry
thought not ſuch ſervices to be agreeable to the Su-
e See Porphyr. .preme God (a), but he concluded that men were to
< Without words, without Sacrifices, in
Sect. 57. p.49.
da 1. 2.Se&.34. “ filence, with a pure mind. But this was a Worſhip ſo
p. 78. And fee « abſtracted, that few other Heathens either performed
words there, it, or ſo much as underſtood it. Yet ſome might do
S.Cyr. Alex. both. For Confuſio the famed Philoſopher of China (b),
cort. Fxl. 1.2.
p.60,61. acknowledg’d one Supreme God; but he did not ſerve
b Alvarez Si- him with Temples, Altars, Prieſts, or Prayers ; though
medo in Hiftby ſuch worſhip he Idolized the Heavens, the Earth,
c.18. p.86.
and Man.
c Jer. 10. 8.
Let this then from the Premiſes be the concluſion
They are alto-
gether brutiſh, of the preſent Chapter, that the Gods of the Heathen
the ſtock is s are Idols and Vanities, and unworthy the ſubmiſſion
do&trine of Va-
of any reaſonable creature (©).
de Abflin. 1.1. adore him,
.
Sin. Par. 1.
СНАР,
CH A P. Vĩ.
Concerning the Idolatry of the Jews, and parti.
cularly 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.
po
PART I.
Of the Proviſions made by God againſt Idolatry among
the Jews.
2014
TH
HE Ifraelites 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 a De Exbers,
ſenſe of the Command, Thou ſhalt not make to thy ſelf p.378. Non fan
an Idol. And the contention about the Tranſlation of cies tibi de
Pelel, by Graven thing, Idol, or Image, is with reſpect 5 Hosinger, is
to the deſign of Mofes, an unneceſſary Grammar-War. Cipp. Hebraicu
This ſecond Command againſt the Worſhip of Images, Grote in De
the Jews have eſteemed the great Command of all. cat. p. 5o. In
Their very Moneys have had on the Olvers the name Hebræo, non fer
of Mofes inſcribed ; and on the Revers, that ſecond one where to do
precept or prohibition (b). Their third Command, idem eft cum
Tlon halt not take, er bear in thy mouth
(C) the name of in os felices
.
Jehovah thy God in vain,] may ſeem allo to diſcoun-
tenance Idols and to forbid all Oaths of promiſe made
by
09
98
of the Proviſions made by God Chap. VI.
by them in the name of God, by which they often
called their falfe Deities. It may ſeem to forbid not fo
directly the breach of Neder, a Vow to the Lord, as
Schefugnah, (according to the diſtinction of the Jews)
a See Fagius (a), a Vow by the Lord, or by his Name, when that
on Numb. 3º. Name was uſed in ſignifying fome Idol. I ſay it may
Deut. 20. 10. 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
b Tertull. der of naming the Gods of the Gentile-world (b), maketh
20. p. 97,98. uſe of this diſtinction; he teacheth that the bare na-
ming of them is lawful, becauſe it is neceſſary in Dif-
courſe, but he condemneth the naming of them
,in ſuch
in .
After this diſtinction he purſueth the Argument
$ Exod.23.13, in this manner: “ The Law faith (6), You ſhall make
( no mention of the names of other gods, neither ſhall
“they be heard out of your mouths. This it comman-
“ded, that we ſhould not call them gods. For it faith
s 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
& id. ib. -- in " Idol (d). He therefore fell into Idolatry who ho-
varo, id eft,in « noured an Idol with the name of God. But if they
sig cit mult 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
In "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 ho-
Idolo. Aquila.
לשוא
verf. interlin.
nour
Chap. VI. againſt the Idolatry of the Jews,o 99
“nour thoſe he ſwears by ? To this purpoſe are thoſe
words in Hofea (a): Though thou Ifrael play the Harlot, a Hol 4 151
yet let not Judah offend; and come not ye unto Gilgal,
neither go ge up to Beth-aven, Cor Bethel,] now become a
honſe of iniquity, vanity, or Idolatry, (b), nor ſwear the b So the vulg.
Lord liveth. That is, ſeeing they worſhip the Golden Latine renders
Calves, which are really Idols, though they give to 6.3. Galdad
them the name of Jehovah, as ſetting them up for his civitas operam
Symbol; yet uſe not you that word there, or the form tium Idglum.
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 lie.] 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 Celum or Celw, that is, the Heavens 3 by Pluto, or
the Earth : ſuch a one does not only diſhonour the Neither make
See Jofh.23.9.
Darse of the true God, but he doth alſo by interpreta-mertior of the
tion forfwear himſelf; for he ſweareth by an Idol, lie, gods, nor call
or vanity 3 vowing by its help to perform his Oath, to jwear by
which therefore he cannot by that means perform, be ferere then, Hot
cauſe he truſteth to an helpleſs thing, though by his bow your felves
truſt he honoureth it as a Divine Power.
Further, one great end of the fourth Command was
Sce Jer. 5.2,72
the prevention of Idolatry. The foventh day was ob-
farved 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 profeſlion
hereby that they were not Gentiles, who worſhipped
many Gods, but the feed of Abraham who ſerved but
one, the God of that Patriarch, and of Iſaac,and Jacob.
02
D
66 This
100
Of the Proviſions made by God, douc. Chap.VE
" This (faith Mr. Mede) was the end of the Sabbath
* Mr. Mede's “(a), that thereby, as by a Symbolum, or ſign, that
Diferentes. 153 « people might teſtifie and profeſs what God
they wor.
bath, P.73
" ſhipped. He ought, it may be, to have ſpoken this
with limitation, and called it a great end: and that it
was fuch, is evident from the Text of Moſes, than
whom, no man better underſtood the Levitical Oe
Exod 31.12, conomy. To him God ſpake (b) ſaying, Speak thon als
ſo to the children of Iſrael
, ſaying, Verily mý Sabbaths ye
Mall keep: for it is a ſign between me and you, throughout
pour 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 hall keep the Sabbath to obſerve the
Sabbath throughout their Generations, for a perpetual Co-
venant. It is a ſign between me and the children of Trael
for ever. For in fix 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 expreſfing 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 incli-
nation, and reſtrain them from facrificing unto Idols ;
whilft it appropriated that ſervice to God alone, and
denied it to Angels and Men. To this purpoſe St. Cyril
. Cyril. Aler.
S. crimile diſcourſeth), and this is the ſenſe of the words of that
4. p.1 26. Father. “God had no thirſt which was to be quenched
with blood. He required not of himſelf ſo groſs
6 and material a worſhip, but one more ſpiritual, per-
fected
us
Chap. VI. Of the Idolatryîof the Jeros. .
TOI
“ fected by univerſal virtue. He required a life of ho-
"neſty 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 Ifraelites could not with-
out 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 anci-
“ent manner of the worſhip to which they had been
" accuſtomed to offer Euchariſtical and Expiatory Ob-
"lations, duly and wiſely appointed, and as types and
"ſhadows of good things to come. For the begin-
s nings (a) of Sciences are imperfect, and by the gra- a Id. ibid.
“ dual additions of little and little, they arrive at their p. 126, 127.
“ compleat ſtature.
Touching the whole Law of Moſes as Mofaical, Mai- b Maim. Mere
monides faith of it (b), “ That the principal deſign Nevochim. par:
" and intention of it was the removal of Idols.
3. C.29.p.424.
i
O PART 2.
Of the Idolatry of the Jews.
TT appeareth then that God gave the Jews fufficient
antidotes againſt Idolatry; and it is as manifeſt that
their folly rendred them very often ineffectual. They
by their ritual inclination, by cohabitation, by com-
merce, by apiſh affectation of foreign modes, learned
the Egyptian, Aſyrian, and Babylonian Idolatries. Some
of this leaven brake out in the Wilderneſs. There they
began to lean towards the worſhip of falſe gods by ado...
ring the true one (as ſhall be thewed) in the unmeet
Symbol of the Golden Calf. Hence God in his juſt Judg-
ment.
of the Idolatry of the Jews. Chap. VI.
26.
.
ment, gave ſome of them up to the direct worſhip of
* A&. 3.39,to falſe gods (a), beſides the true one, though not whol-
Amos 5, 2s, ly without him. They worſhipped Moloch (as fome
think*) by the Tabernacle which the Prieſts took up,
See Thorndik. and Remphan by a Star, and the Hoſt of Heaven. A
€25.p.298. mongſt that Hoſt of orderly Lights, fome have placed
the Prototype of Apis, and ſuppoſed him to be the
Sur. 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 al-
ready.
At the entrance of the People into Canaan, that Ge-
neration who had ſeen the hand of God fo renarkably
upon their diſobedient and Idolatrous Forefathers, and
who by his Miraculous power and mercy were poffeffed
of part of the good Land, did in pious manner adhere
to him. And when Joſinab, under whoſe wiſe and ſuc-
ceſsful conduct they had been brought over Jordan,
adviſed them at his death, to renounce the Idols of
Toſh
. 24. , their Fathers, and of the Amorites (b), they with pi-
ous carneftneſs cried out, God forbid that we bould
for fake the Lord to ſerve other Gods. And they ratified
this holy reſolution of theirs by a ſolemn Covenant be-
twixt them and Jofbuah.
Fofbuah being dead, and that pious Generation be-
e fudg. 2. 8, 9, ing gathered to their Fathers, There aroſe (c) another
10,11,12,13. Generation after them who knew not (or owned not] the
Lord--but ſerved Baal and Afhtaroth. This Idola-
trous diſpoſition continued in the people under their
4 Judg. 2. 16, Judges (d), inſomuch that in the time of Eli (e) the
Palladium of Iſrael, the Ark of the Covenant, was per-
mitted 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
{ 1 Sam. 7.3,4, to the regaining the favour of God, Samuel (f) ſpake
to 29.
Chap. VI. Of the Idolatry of the Jews. [03
:
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. áron, the a See Grotius
on Judg.2.13.
Idols in the Groves of Aſtarte, or the Earth] and fer- p. 2002, ap.
ved the Lord only. Such Piety of Samuel their Judg, Crit, maj.
and of David their King, and of Solomon alſo in the
former part of his Reign, together with Gods Pre-
fence in that Magnificent Temple built by him, did
much promote the true Religion, and ſtop the growth
of Idolatrous worſhip. But at length Solomon himfelf
gave them an unhappy Example of it in his own perſon,
being ſeduced to Idols by the charms and ſoftneſſes of
his
br King.
many Heathen Women (b). So fatal an evil is Luſt
to the beſt Underſtandings, which whenfoever it pof-
feſſeth them, it perfectly befotteth, and reigneth over
them with uncontrouled power. This Impiety was ma-
nifeſt in Solomon about the thirtieth year of his Reign,
as Chronologers commonly account. But the niore le-
eret beginning of his defection is by Joſephus and other
Jews dated from the Images of Oxen made at his com-
mand, as ſupporters of the Brazen Sea (c). It is the 61 King-7.2$
common opinion of the Arabians, and particularly of
Abulfarajus (d), that Solomon died in his Sin without d Abulfarajut,
Repentance. Of that God is judg. It is more certain i Solomon
that before he died, he perſiſted in it notwithſtanding fine pænitentiä.
a repeated appearance of Gods Shechinab (e), and that 1 King 11.95
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 whole means
one Kingdom became divided into two, rather Facti-
ons than Kingdoms, thoſe of Judah and Ifrael. In the
latter
I, to 8.
10, II, I 2.
104
of the Idolatry of the Jews. Chap. VI.
27.
3, to 7.
?
latter Jeroboam ſet up two Golden Calves which the
people worſhipped at Dan and Bethel; he being jea-
* 1 King. 17. lous (a) that if they ſacrificed at Jeruſalem, they would
return to their Allegiance due to the King of Judah.
For this and other fins 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
• 2 Chron.33. Athaliah, Ahaz, and Manaſſeh (b); and at length Ju-
dah likewiſe was carried into Captivity. After her re-
turn from Captivity under the favour of Cyrus, many
of the Jews were more faithful to the true Cod, being
ſenſible that for their ſerving of Idols he had caſt them
out of his moſt ſafe Protection ; and the Statue of Mo-
ſes on an Aſs, found by Antiochus in the Holieſt, is one
*Diod. Sit, ap. of the Tales of Diodorus *. Yet after this great delive-
1150. de sta- rance, divers of them relapſed, through that perſecu-
tua Mofis Afine tion againſt them, and that toleration of all Gentiliſm
Fudei (forte) in Judea, of which Antiochus Epiphanes was the Au-
disti Ajvarii. thor (). He fet up the abomination of Deſolation, the
«See1 Mac.li Idol of Jupiter Olympias on the Altar of God; an Idol
apt to move the pious Jews to forſake the City, and to
1 Mach.r.43. leave it deſolate. Many of the Iſraelites (d) Ceither
through fear, or vain inclination] conſented to his Reli-
gion, ti detreią lurt, ( as the Seventy) to his worſhip;
and they facrificed to Idols and profaned the Sabbath. But
Verl 60,61, fome (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 Let-
ters of Aattery to this impious Monſter, of which 70-
fephus in the Twelfth Book and ſeventh Chapter of his
Antiquities, hath given us a Copy. They inſcribe them,
"Arriózu Oedi 'Eriparti, to Antiochus the illuſtrious God.
They feign themſelves to be the off-ſpring of the Si.
donians and Perſians, that they may not be taken for
Jemps,
Chap.VI. Of the Idolatry of the Jews. 105
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
Ptolomæus Philometor, they abhor Idols, and contend
with the Jews themſelves about the fanctity of their
Temple, which they preferred before that of Jeruſa-
Jem 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 faid to have viſited;] and
in Alexandria, (where the Ptolomies had advanced the
Worſhip of Grece,and in which Philo in his time num-
bered exceeding many Jews (a); ] became leavened a Philo Fud. in
Flaccum,p.971,
with the Grecian Demonology (b). This Thales learnt 972, &c.
in Egypt, and he enlarged and propagated it in the RebSee Diod.sic.
gions of Grece
. I cannot accuſe the Jews of erecting p: 1154. affir-
Statues, or of offering folemn Prayers, or Sacrifices to ming concer-
them. Yet all who mark that Tranſlation of the Seven- ning the Fews,
that by reaſon
ty which is commonly in mens hands, may charge at of the Perſiar
leaſt the Helleniſtick Jews, with a falſe and dangerous
and Macedonia
ar Vi&ories,
eſtimation of Dæmons; with an eſtimation of them as they fuffered
Preſidents and Tutelar Spirits, who under God did go- many alterati-
vern the World. He that runs may read thus much in reiwr youl.
their Verſion of the eighth verſe of the thirty-ſecond more
of Deuteronomy : When the moſt High divided the Nati-
ons (c), when he ſeparated the Sons of Adam, ke ſet the Deut. 33, 8
bounds of the People [nær' deguèr Agzérmor et] according Franco, p: 3.
to the number (not of the Children of Iſrael, as the He-
brew 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 ma-
ny Jews imagined to have their Thrones in ſeveral
Stars, whilſt their footſtools, or inferior places of Go-
P
vern-
196
Of the Idolatry of the Fewr. Chap. VI.
.
vernient were in ſeveral parts of the Earth. Hence
* See Menaſſeh Aben Ezra faith (a), that it appeared by Experiments
Quaft. 2. in [he meaneth fure miraculous effects fücceeding the
Deut. p.222. worſhip of Patrons of Places,] that every Nation and
every City hath its particular Planet to which it is fub-
ject. 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,
b R.Sal. Frame
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 Chri-
ſtianity calleth Dæmons, in the moſt infamous ſignifi-
cation of that name. This double error is found in one
paſſage of Jofephus, who recordeth it as one of the
Precepts of Mofes, [of Thales, he might have ſaid
more truly,] " That one Citizen ought not to blaf
Mndels
pheme thoſe Heavenly Powers (c) which other C-.
Влатфицето
"ties have in eſteem as Gods.
The Jews after the coming of the Meſſiah, had be
fides the motives of their Religion, Political Reaſons
againft Images or Idols. For they have been forced by
a juſt vengeance purſuing ſuch bloody murthercrs, to
live diſperſedly under both Chriſtian and Mahonetan
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 char-
racter 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 ex-
treme, averfe to them z their Law forbidding all Sia-
*
*
tues
Chap. VI. Of the Idelatry of the Jews.
107
p. 139,
tues 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 Empe-
rours. It did ſo formerly, but ſince that time it is ſo
much coold, that they do not believe the Coin pro-
faned by the Superſcription. Nay,they prefer the Vene-
tian 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 a See Leon.
often ſeen, that the principle of Avarice becomes much Hift
. Turcic.
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,what-
foever their opinion was concerning Angels, they were
not obſerved for any external worſhip with which
they honoured them. That Apoſtate maketh this dif-
ference betwixt the Jews and the Gentiles of his Age:
that the Gentiles (b) worſhipped many Gods (or Dæ- b Julian, apie
mons] but the fews one God only. And thoſe unbe. Cyr: 1.9. 306.
lievers 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 Stralo, 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 occafioned by that mi- Seld. de Dis
raculous Cloud which ſhadowed the Mercy-ſeat, and c 17. p. 370,
towards which the high-Prieſt did make his obeiſance. 371...
But the ſcandal cannot be traced (ſo far as my
kedg leads me) beyond the days of Auguſtus. Mr. Selden Lex. c. Rabbin.
(c) once gueſſed that this reproach might ariſe from a ix Joh. 20. 4.
miſtake of the Idiom of the Jews, who called the Ma- omnia ad ce-
jefty of God, Heaven (d). This Idiom Chriſt uſeth, lum, i.e. Omnia
whilft he demandeth concerning the Baptiſm of John, Dei.
P2
Whe-
. Prov.
know-
ap. H. Otbon,
108 of the Worſhip of the Golden Calf. Chap. VI.
..............
Whether it was of Heaven or of Men; of Divine or Hu.
mane 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 Hea-
vens and Æons. At laſt he rejected the accuſation with
ſcorn, and placed it amongſt ſuch groundleſs and ex-
travagant forgeries as that of their worſhipping an Aſsy
with which malicious ignorance had traduced them.
But it is not my purpoſe to write an entire Hiſtory of
the Jewiſh Worthip, or to tell how often they ſerved
one God, and how often they worſhipped many. I
will only inſiſt on one Inſtance, That Peccatum Maxia
2 Exod.32.2i, mum (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
b See Mofes notice of, thinking that in every Judgment fent to
them by God (b), there is, as they ſpeak, an ounce of
Seld. Synte de
Dilt Syrés,C.de that Idol, and it is a ſubject which hath occaſioned a
voit:Aw.p.185. Controverſie betwixt the Papiſts and the Reformede.
$0, 31.
T
PART 3
Of the Worſhip of the Golden Calfe.
HE Golden Calf was, either the ultimate Object
of the peoples Worſhip, or a Symbol of ſome
Deity which they finally honoured. Cardinal Cajetan
200 in his Commentary on Éxodus, ſuppoſeth the former,
and thinketh them to ſpeak properly in that form which
c Nehem. 9. they uſed. Theſe are thy Gods (or this
. (c) is thy God]
08.12
who brought thee out of the land of Egypt. As if thoſe
Worſhippers, though ſufficiently brutiſh, were as ſtu-
pid 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
Bellare
Chap. VI. Of the Worſhip of the Golden Calf. 10g
a Tertull, de
vità Megas. 1.3.
&c.
gave thee
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 feen honoured with ſingular reverence in Egypt.
That it was not the ultimate Object, but a Symbol or idol. Seats
Image, is ſuggeſted by Tertullian (a), who calleth it, p. 87.
Simulachrum Vituli, not a God, but the Image or Idol b Philo Jud.de
of the Calf. Neither ought it to be diſſembled that
p. 677. C.
Philo (6), Lactantius (c), and St. Hierom (d), believe çnamtai tūr
the Calf to have been the Statue of Apis. *
dizumilianar
To the great name of Bellarmine t oppoſe that of c Lattant. 1.4.
Toftatus,who (e) affirmeth thoſe words of the people, c. 1o. de Vera
[Theſe are thy gods,] to carry this ſenſe with them: d S. Hieron. ive
“Ifrael, God who was without Body, and unſeen, Hof. C.4. 15.
Tom.6. p.20
" and who brought thee out of Egypt, and
D.
“ a paſſage through the Red Sea, is he whom thou e Toſtat. En
now ſeeſt, that is, his Divine virtue reſideth in that Exod, c: 32v
«Golden body. Nay, I may oppoſe to Bellarmine the fcatech.concilia
greater Authority of the Council of Trent : the Cate- Trident. in 1.
chiſm ſet forth by order of that Council, doth teach
P. 388.-
(though not directly yet by conſequence), that the Inter-
Calf of Aaron was a Symbol of Jehovah, ſeeing it fuerunt, qui se
bræos, permulti".
owneth the Calves of Dan and Bethel to have been Helias iis objia
worſhipped as his Statues. Now this latter it acknow- ciebat, in duas
ledgeth, becauſe it owneth them in Iſrael, who halted cabant : Quod
partes claudi-
betwixt God and Baal (as alſo the Samaritans) to have & Samarita
been divided betwixt the true God and falſe Deities or Deum Ifraelis
Idols (f). What Deities then were the extreams be- DeosGentium
twixt which theſe unſtable and giddy Ifraelites did vi-
g. 1 King. 16.
fibly ſtagger? Did not they ſtagger betwixt the new 31, 32.
Religion of Baal (8), learned from the Zidonians 2 h v.
and the more ancient and leſs corrupt, (b) yet too all before bin.
much depraved one of the God of Iſrael, who (as ap- V.3, He out-
peareth by his Name (i) and Rites (k) uſed there) Hor. 4. 15.
was worſhipped by thoſe Symbols taken without Di-ik Amo34.475****
vine
Prec. Decal.
Не.
colebant.
30.
Ahab
did evil above
110 of the Worſhip of the Golden Calf. Chap. VI.
vine allowance, from the Cherubim on the Ark which
were only Appendages of the Skechinah, and not in-
termediate Objects of the High Prieſts Reverenee. If
theſe Symbols had not been uſed as the Skechinah 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 fittcft inftru-
ments in the ſervice of Idols. Like Deity, like WOL-
ſhippers
. Now to this Worſhip at Dan and Bethel te
roboam was moved by his Political intereſt,which made
neceflary for him to continue the Schiſi, 1100 by di-
viding the Iſraelites from their God, whom they would
nor wholly renounce, but by ſetting apart diſtinct places
and Symbols of his eſpecial preſence. There were in Ifrael
fecret Worſhippers of God,
after a right negative man-
ner, no leſs than ſeven thouſand, who ſerved God on-
ly. But ſuch as theſe were not viſible to the Prophet
who bemoaneth himſelf, as if the Church [ the Church
of Ifrael] was confined to his own perſon. He there
fore meaneth not by his halters ſuch as ſometimes wor-
fhipped the true God in holier manner than Jeroboamna
Hof. 1,2
Tobit. 1. 5
13. 5; preſcribed, and ſometimes Badl, (a name common both
Ning, 15.18. to the new and old Idols (2) 1: For them he could nos
compar. with openly upbraid of whom he had no knowledg. His
Reaa, thar is, meaning fehu expoundeth when (b) he oppoſeth the
(as Mr. Thornd. Prieſts of Baal to the ſervants of the Lord : For what
3.pl 209.) other ſervants than the Prieſts of Jeroboan did their
Napáne Béc publickly officiate in Iſrael ? For Abab ſucceeded his
*** Ok, it may Kather Omri who had eftabliſhed the Vanities or Idols
be, elker
Mogo) (c) of the Calves, and ſinned beyond Jeroboam him-
felf(d). And Ahab was ſo far from reſtoring
Gods pure
b 2 King. 10.
Worſhip, that he outwent his Father Omri ia encou-
ci King 16. raging that which was falfe and degenerate. So proper-
ly may the Ætas Parentum in Horace,, be here applied.
Againſt
Baaa
26.
d Verſ 23.
Chap. VI. Of the Worbip of the Golden Calf.
.
name.
Againſt the Authorities of Philo, Lactantius,ands.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 a Judg. 17. 3.
Revered name of God. I argue not here from the bare
impoſition of that word, for Idolaters did learn to
b wild. 14.26
give to Creatures that incommunicable Name (b). But I
Men ferving ei
argue
from the reverence which is due to Aaron the ſe- ther calamity or
lečt high Prieſt of the God of Iſrael
. He offendeth ex- tyranny, 'did
afcribe unto
tremely againſt charity and good manners, who think-
ſtones and
eth of ſuch a perſon, that he would pacifie a clamorous ſtocks, the Iria
people with ſo vile a condeſcenſion. He had a betterdeſign,
communicable
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 c Deut. 12.13.
baſe Egyptian Idol, paſſing under the moſt ſeparate Take heed to
name of Jehovah. It was ill enough that he ſet up a thou offereſt not
Symbol of Gods preſence where he had not appointed thy burnt-offer-
him (c). It was a crime ſufficiently high that he had iese in der eine
erected an undue Statue, or an arbitrarious external ſeeft.
ſign of Gods preſence, though not an Image of him 3
d In Chap.14.
for ſuch the Cherubims were not. For I ſuppoſe he 1.1.c.15. Nor
e Altiſ. Sum.
took his Pattern from part of what he ſaw in the Holy in quolibet fig-
Mount, when the Shechinah of God came down upon eft Deus, ſed in
it, attended with Angels. Of them ſome were Cheru- proprio ; ficut
bims, or Angels appearing with the Faces of Oxen ; vit Deum in
as I afterwards ſhew (d). Now it was a great pre- Rubo in quo low
ſumption to worſhip God in any other than in his pro- quebatur ei,&c.
per and allowed Symbol, (as rightly (e) Altiſiodorus) in Angelo: unde
though it happened to be a Cherub, and not Apis. non eft adorana
The Sacrifices offered in the Worſhip of the Calf were Se mimidokoa
not agreeable to any Egyptian Idol. For amongſt them latria, de non
at that time the blood of a Bull was as great an abo- proprio danga
#nination as was the blood of a Swine to the Hebrews. priuni.
At :
13
leo of the Idol Apis. Chap. VI.
a
At that time I ſay, for after the Macedonian Conqueſt
un ap Macrob. (a), the Idol Apis it ſelf had in the Suburbs bealts fo
Saturn. 1.1.c.7. lemnly offered in Sacrifice to it. Alſo before thoſe
P-215. tot times all the Egyptians facrificed clean and male Bul-
P1.p.117, 118. locks, if Herodotus (b) be an Author of credit. And
it appeareth by the Hiſtory of Elijah that Beaſts were
1 king. 18. offered upon the Altars of the Zidonian (c) Baal, or
c
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 ram
ther could not mind their Sacrifice. However in thoſe
Exod.8
. 25, early times, and with reference to Egypt (d), the Sa-
crifices of Oxen which the people offered at the Gol-
den 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
A&.7.42,43. 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.
A
Pis the living Ox, was an Idol of ancient (tan-
ding for the Grecians who lived before the
"I Heroidetbal. times of Alexander (f ) make mention of it. Herodotus
P. 195,196. 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
& Herod. ibid.
fraze Holiday (8). They profeſſed it to be a cuſtom, that
** Toni w they might appeaſe that vehement paſſion which a mi-
(take had raiſed in him. For when he found the re-
joycing
Chap: VI.
113
of the Idol Apis.
p. 42.
joycing at the Appearance of Apis, he imagined them
triumphing at that defeat of his Forces which he had it to
o lody
newly ſuſtained. By this it is plain, that the Idol Apis
was ancient, but to me it feemeth not to have exiſted Sati Bi Ash
at all as fuch before the death of Mofes.
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 one to this
Controverſie will of it ſelf fall to the ground, feeing
the very fubject of it will be removed.
There are few ſtories more uncertain than the Anti-
quities of Chaldea and Egypt, of which Kingdoms the
former ſeemeth to be the more ancient (a) by about 2See rol
forty years : And all that is ſaid of either of them be de wc. Mands
.
yond 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 - Xvá paletes
of time backward and forward, and given feigned Peatajapokok
digrees 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, allkim
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 (6). In all things I ſhall not de menſa Ifiaca.
b See Pignor.
be able at this diſtance of time, to ſeparate falfhood p. 36, 37.
from Truth. But in the point of its Antiquity I do
not deſpair of proving its common date to be fictie
tious.
Before the deliverance of Iſrael out of Egypt, Oxen
were very ſacred among the Egyptians (C). But they c Exod. 0.25
were then, if I miſtake not, no otherwile ſacred than
Q
many
Vsi
26.
314
of the Idol Apis. Chap.VE
e Strab.l. 17.
many Creatures were afterward among the Pythagore-
a Hence the ans (a), and are at this day among the Brachmans of
Symbol of
Remy drixe
India. That is, they were not touched with violent
u is inter- hand, or weapon : They were not uſed for Food, or
preted of not offered in Sacrifice. Hence Strabo ſpeaking of Apis at
killing or not
facrifcing Memphis (b), and Mnevis at Heliopolis (in times much
b siradlo 1.4. nigher to us], does ſay of thoſe Idols that they were
Geogr. P803. reputed Deities, whilſt the Oxen in other places were
€ See Vattier’s held as facred Creatures, but not as gods (). Whether
tiladi's Prod.of they were eſteemed ſacred Animals in memory of fo-
Egypt, p. 25, Jeph, or from their uſe in Tillage (d), or for ſome
d Ovid, 1.4.
deeper reaſon, I pretend not to tell: for, it ſeems,
kalt. Dos ever
, themſelves could not agree about the original of their
Egnatam facri. Superſtitions (e). Sacred then they were in ſome ſenſe,
ficate
before Moſes became a Law-giver to Ifrael. But that
Geogr. p. 813. there was any one Ox ſelected ſo early as an object of
sitios buzi. Religious worſhip, is an opinion taken up without
Monogavpire ground from Hiſtory. My eyes at leaſt have not been
aby #614
able to eſpie ſo much as an imperfect footſtep of it. Had
ſuch an Idol exiſted, and been imitated allo by the
Ifraelites in the Wilderneſs, St. Stephen in his Epitone
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 falle
KAG.7.41,43. Deity Apis, as he did with thoſe (f) of Moleck and
Remphan.
The Learned Mr. Selden, who referreth the Golden
Topy Calf to the Egyptian Pattern, does two ways endear
vour to obviate this Objection againſt the Antiquity of
Seldde Diis
C.4. de vit.Aur. 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
20 bonis birth of Idolatry. Now this reaſon, if it proveth any
thing, it proveth too much; much more than Mc
Selden
.
P. 150
Chap.VI.
Of the Idol Apis.
015
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, com 6014
menced at the ſame time. There was ſcarce any Idol fet
Idol fet de
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 compendioully in
the Harpocrates of Cuperus (a). Yet theſe Idols were a Cuperi Haryo
erected upon divers occaſions, and as the humor at di- cy, P.14,16,21,
27,43, 44, 45,
vers times poſſeſſed fanciful and ſuperſtitious men. 55,60, 89, 90,
Secondly, Mr. Selden (b) produceth in favour of the 91,92,93,95.
Antiquity of the Idol Apis, the Teſtimony of Euſebius. de Aur. vit.
Euſebius (he ſays) affirmeth of Apis, that in the days of p. 1533
King Aſeth, a Calf was deified and called by that name.
And for King Aſeth, Mr. Selden ſuppoſeth him to have
reignd in Egypt in the days of Ifaac.
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 c Seld. Ibid.
deified under Choos
, who is ſaid to have reigned in the 1:154 Comen
2d. Dynaſtie after the Flood. For this he citeth Manetho clys. Dyn. fub
a Greciſing Fabler,who diſagreeth with Herodotus, and choo Rege, apin
Diodorus, and fetcheth his Relation from pretended Mendeſium ca-
Pillars, uncertain both for the place, and the Inſcripti- prum, in Deos
.
ons of them. Little credit is given by the Judicious to nethone Sacer-
his Dynaſties. He maketh in them contemporary per- dote tradit
ſons to ſucceed each other; he maketh many Kings out
(Euſebius]
of the ſeveral deputies of one. He maketh Egypt no an-
cient Monarchy, as the Scripture doth. For at the ſame
Qa
time
116
Chap.VI,
of the Idol Apis.
23
time that Menis reigned at Thebes he fetteth up Sežtes
a Scalige ap. as a King over other parts of Egypt (a). It muſt indeed
be granted, that though Euſebius contradicteth himſelf
p. 109. Ex hâc in alligning the particular times yet it ſerveth the pur-
verfor et poſe of Mr. Selden, that in both inſtances he referreth
eod. temy, en
to time ancient enough. He doth ſo in thoſe Places,
tig, divers. But in others which Mr. Selden hath not cited, he ſet-
Ku obtinuit. teth
a more modern date to the Apotheôfis of Apis
. In
Nam quando his Book of Evangelical Preparation (b), he aſcribeth
Dyk.15. L. to Chenephren King of Egypt, both the Deification of
arunc
. Pafter their Ox, and the impoſition of the name of Apis. He
tirea Bucolia addeth, that thenceforth the people erected a Temple
ARH regnabat to that Idol. Now he maketh this King Kenephren
in part. The Contemporary with Mofes, and one who reverenced
Afines that he his perſon, and received from him the rite of Circunt
ciſion. All this Eufebius has taken from Artapanus in
berate de propis his Hiſtory of the Jews. For Artapanus I cannot ſay
** 8:49much in confirmation of his fidelity. Yet I think him
*** of weight enough to be put into the ſcale againſt Me
netho the Sebennite, a writer fo abſurdly confident in
See 1. pol his Fictions, that he maketh Menis equal to Adam (0)
de Ar.mandi.
The ſame Eufebius in his Cronicon, fets downí Epaphus,
or Apis as born in the Reign of Chencres, that is, of the
abovelaid 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 Otuazo
or the Rebel againſt Almighty God) that he perilled
in the Red Sea. He was therefore Contemporary with
Moſes, and no other than that Pharoah who bade defi-
e ance 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 Mofes, is
a miſtake, yet ſuch a one as is common in ancient Chro-
nology, which is not exact to a day or a year ; for he
was about fourſcore years old at his going forth from
Egypt
:
Chap. VI.
IT7
Of the Idol Apis.
p. 366, D.
Egypt: but the time of his Civil birth may be then ac-
counted when he began to head the Iſraelites, and to
fay 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 Mofes, 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 Ifraelites, a Seld. de vit
.
and not the living Beaſt
. It is true, that Plutarch (b) 1.6.2.1.141.
mentioneth a Golden Ox,and telleth how for four days b Plutarc. de
together it was expoſed with great folemnity, during I. Ofyr
.
the diſappearance of Apis,oras he expoundeth it,at the
decreaſe of Ofiris, or the Nile. And in Pliny we read
of a Golden Cat (c) worſhipped by the Citizens of Plin. Nat.
Hift. 1.6. c.29.
Rhadata in Egypt. I doubt not but that ſuch a Golden
Image was extant, many years before Plutarch wrote
of Iſis and Ofiris. 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 wor-
ſhip of that Idol. Of this Herodotus, the Father of Se-
cular Hiſtory,taketh no notice, though he had juſt oc-
cafion ſo to do in his Diſcourſe of the diſappearance of
Apis, if any ſuch thing had been then in being (d). d Herodo in
Alſo in his deſcription of the Palace ſaid to be built Thaliâ. p.195.
for Apis by Pfammitichus (e), he drops not a word e ld. in Ex-
concerning any ſuch Golden Calf, though he mention- terpe. p.169.
eth divers Types [Hieroglyphical, or Ornamental Fi-
gures] with which that Palace abounded. Nay Lucian
demieth that any Figures or Statues had place in the
f Luciax.de Dea
ancient Temples of Egypt (f).
* Syr. p. 1057.
P. 144. 22.
PART.
118
Chap, VÌ
86
THE
3
PART 5.
Of the Originals of Apis and Serapis.
*HE 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
ng Died.Siclat. Was the Symbol ; or (as Diodorus ( a ) reporteth) the
šibl
. Hiffor
: Receptacle into which his ſoul palled in its tranſmi-
c.&s. p.74:
gration. That he was a man all Writers agree, unleſs
b Porphy they be of the ſtrain of Porphyry (b). He was unwil.
Evang. 1. 3." ling to own ſo mean and diſhonourable a thing of his
.6.13. p.117: 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 Marcellimis; 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
C Herod. l.3. Moon is none. “The Bullock (faith he) called Apis
“ hath theſe ſigns: In its body it is all black, (for
“Moyes in the Text of Herodotus is miſtaken for vers: 7
" 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 Hiero-
glyphical 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 Edewis] ſuppoſeth him to have
been
*
P.195. C. D.
Chap. VI. Of the Originals of Apis & Serapis.
119
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 con-
a Ruffin. Eccl.
fuſion of Apis and Serapis is found in Ruffinus (a). He
Hift. 1.2.c.23.
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 repor-
teth 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 di-
vinely by the name of Apis. The name of Serapis join-
ed with that of Apis in Suidas, and that City of Alex-
andria 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 Roy-
al name before the days of Moyfes in the Chronology
of Eratoſthenes, or Manet ho ; 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 Infe-
riour 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 Cata-
logue fet 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 whoni 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): bSee Kirch.
In Egypt he was received with great devotion, as if
he
Oed. Synt. 3.
C.S. P.194.
120 Of the Originals of Apis & Serapis. Chap. VI.
a Id. Ibid,
P. 195.
he had been a kind of husband to their Ilis, when ſhe
ſignificd the Earth; and a god proper for their Nilus,
and their fertile foil. To this invention they foon
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
fide 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 faid already) it
admitted the Sun-beams. In ſome of its Statues he re-
preſented Jupiter in the Head, Neptune in the Belly, as
allo 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 Æſculapius which
ſoundeth like Apis, and on him ſome have fixed. He in-
deed is of fufficient Antiquity, if he be (what a lear-
b D. Marſh.
ned man (b) thinks him) King Toforthrus the fucceffor
Chron. Canon. of Menis. But I meet with no reaſon offered for the
proof of theſe matters. The found of the name in La-
tine and Greek I allow not as a reaſon : the ancient
Egyptian name was neither Æſculapius, nor (which is
further removed) 'Agrantids, theſe being apparently of
other Countrys. Add to this, that the Greeks in the
celem. Alex. Stromata of Clemens (c),oppoſe Apis to Æfculapius,and
307. A. & ap. make the firſt the Inventor, the ſecond the Improver of
Eufeb. de Pr«p. Phyſick. Somewhat like to this is ſaid by St. Cyril, who
E.C.d/do.c.6. following the chaſe of Pagan Mythologers
, doth make
Apis the Inventor of Phyſick, and the Teacher of it
Szcy;. conto to Æſculapius (d); who thenceforth it ſeems left Egypt,
Julian. 1.6.
and travelled the World for the gaining of Riches by
this uſeful Art, which in after-times was ſaid Prover-
bially to give them. And to this Tale belongs another
of
Secul. 1. p.28,
39.
P. 475.
P. 200.
Chap.VI. Of the Originals of Apis & Serapis. 121
P. 1003
of Serapis and Æfculapius, as both meant by Pluto (a), a See Kirch.
Old. Synt. 3•
who is converſant amongſt Metals,Stones, Roots, Plants,
C.S. P. 195.
Subterraneous Treaſure, and whatſoever conduceth to
the health and life of man. You ſee towards what Na-
tion, and what times, this Æſculapius, Apis, or Serapis
inclines, and that Mofes 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) fup-b
Ger. Volle de
poſeth to be that Jupiter who was inceſtuouſly fami- p: 59. 1.
liar with Niobe. Of the number of them who make the site
Egyptian Apis the ſame with the Argive, Hecateus is
one (c). And he being himſelf an Argive, is tempted cHecateus ар:
to a vain Fable in honour of his Country. Arnobius, p. 322. See s.
out of miſtake, rather than pride, confoundeth Times Aug. de Civit,
Dei. 1.18. C.
and Perſons (d), whilſt he ſaith of Apis, that he was
born in Peloponneſus, and called in Egypt, Serapis. They Arnob. adv.
had ſpoken righter who called Serapis the soci's
, the] Gent.l.a. p.2014
Coffin, or Grave of Apis ; if they had meant this of
Pluto as the God of the Earth, who as 'twere ſwallowa
ed 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
great error (e) when he maketh Epaphus and Apis to e Herod. in Eliko
be the ſame. For Epaphus, Great Grandfather to Cad- terpe. p. 169,
mus, was (as Ælian (f) noteth) fome Ages after him.
p.195.6 A,
But we owe it to the Pride of Grece, that her Accounts TiS STO
are fo antedated and corrupted. Little truth in the "EtapG,&c.
preſent Argument may we expect from Ariſtippus a nimal.1.11.c.10
.
Grecian Mythologer, in his Arcadian ſtory ;, or from 8 Ap. Eufeb. de
Ariſteas the Argive (8). Of them the firſt maketh Apis 1.102.c.12. p.
the Son of Phoroneus the Founder of Memphis į the 499. ex Clem.
other affirmeth him to be that very Serapis whom the Strom. prim.
Egyptians worſhipped.ba mnako ay itis Loh See D.Marſha
In the mean time Pauſanias (5) blotteth the very p.83,
R
name
up
in a
din Thalia.
122 of the Originals of Apis & Serapis. Chap.VI.
68.
P.I 26. C.
name of Apis out of the line of the Argives ; and Æs
a Suppl. v.266. chylus will not allow him the place of a King (a).
1.2.C.1. p.65
, Apollodorus, who owneth him in that quality ), is
ſo far from tranſporting him into Egypt, and honour-
C Herod. 1.2. ing of him as the builder of Memphis
, (a City built
P. 141.
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 deep-
ly engaged in a quarrel with Telxion and the Telchines
d Syncellus,
(d), to become a Conquerour in Egypt : and it was
e Apollod. 1.2. by their Stratagems (e) that he died ſo immaturely and
c.1.0.68.com- without iſſue in Apia or Peloponneſus. But if it were
pard with
Syncellus. 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
f. Ap. Eufeb. de both Africanus and Tatianus (f) prove it of Moſes that
Prap. Evang.
1.10.c.io: p.
he was equal with Inachus, whom Phoroneus the Fa-
490, & c. 11. ther of Apis is ſaid to ſucceed. The truth is, we are
here fallen amongſt dark and uncertain times, and can
fcarce tread with aſſurance in any path of Grecian ſto-
ry, till we are come to the times of Theſeus. And ſo
much Plutarch with fingular honeſty and truth hath
openly acknowledged. For Inachus himſelf
, ſome think
him a Fiction, fome a Man, others a River ; and a-
mongſt 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 Mace-
donian Conqueſt, has occaſioned in this Argument.
3 See Cuperä Bacchus, Æſculapius, and Serapis, each of them (8) in
Harpocy.p.102,
103, 104.
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, Æfculapius,
Apis.
P. 494.
Chap. VI. Of the Originals of Apis & Serapis. 133
O
Macrob. Sat.
P. 254.
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 Égyp-
a Horus apud
tians (faith Horus (a), meaning all the people of that
Nation) received not either Saturn, or Serapis
, into 1.1.c.7.p.215
their Temples, till after the death of Alexander the
Great. In his time they were admitted in his City of
Alexandria, of which Pauſanias faith, that it was fa- cerdo
mous for the Temple of Serapis, but could not with
colour of reaſon pretend to the Antiquity of that in
Memphis. Of the Naucratite in Egypt, Celfus (b) himſelf b celſ, ap.Orig.
cont. Cell. l.s.
confefſeth, that it was not long ſince they received the
Deity of Serapis. Tacitus gives intimation of the uni-
on 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 to-
gether with Iſis.] After the death of Alexander, the
Ptolomies advancing the Power of Grece, the Super-
ſtitions 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(o); and I will here infert c s. cyril. Ang
it.“ In the 124 Olympiad, Ptolomeus Philadelphus ru- cont. Jul. libe
“ ling in Egypt, they report of Serapis, that he was
*66 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 ; fome
thinking him to be Oſiris rather than Pluto,and others
Apis. A mighty feud ariſing from hence, they com-
poſed the difference by giving to the Statue the
R2
P. 13
6
C
“
name
134
Of the Originals of Apis Serapis. Chap.VI:
:
name of Oſirapis, both parties having a ſhare in the
name. In proceſs of time Oli was diſuſed in
pronun-
<ciation, 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
a Ap. Thomaſin embleme in thoſe ancient Coins (a), one ſide of which
um de Teſeris exhibited the Head of Auguſtus, and M. Agrippa; the
p. 202, 203. other a Crocodile. It is then no wonder if thoſe who
have written in ſucceeding times, have not well diſtin-
guiſhed betwixt the Egyptian Apis, and the Alexandri-
an Serapis, whilſt they found their Rites and Titles' ſo
interwoven. It is plain from the Epiſtle of Julian to
b Julian, ap. the Citizens of Alexandria (6), That he miſtook both
Eccleſ. 1.3. C.3. Deities for one. For he ſpeaks to the Alexandrians, as
to men whom he ſuppoſed to be originally Grecians
*). ibid. (c): And he magnifieth their great God Serapis (d);
and afcribeth to him the Gift of his Empire. And this
STEP ÉS!, , *** I imagin to be the reaſon why Serapis or Pluto, above
Tóme apzăroy all the other gods of Grece, was ſet up in Egypt
. For
έλλενες. the Empire of it was the thing principally valued by
dib. p.178. Alexander; and Pluto being the god of this World in
their opinion, and the deity that extended the Mace-
donian Power to Egypt ; did therefore obtain the prin-
Die 2 cipal Return of the Gratitude of the Conquerour.
ek Pluto (I ſay) or Serapis was by Heathen eſtimation, the
god of this World: not the Prince of all Dæmons,but
the Prince of Terreſtrial ſpirits inhabiting the Earth,
and the grofs Atmoſphere that belongs to it. He was
the Beelzebub, the god of durt or earth; the ruler of
the Terrene Dæmons, as they called them, and of Sub-
cæleſtial places. They who will not affent to this con-
e Porphyr. ap. jecture, may conſult Porphyry (e), who maketh Sera-
Eufeb. de Prepo pis and Pluto the fame Deity ; confineth not his Power
6.22. c. 23, to the Earth, butrextendeth it to the air about it,
P.173, 174. (which it ſeems was vehemently beaten by his order,
for
P.171, 172,
P. 173.
Chap. VI. Of the Egyptian Apis, &c.
for the driving away of Dæmons, and the introduction
of his preſence); and ſetteth him over [aevapes salsores;]
evil ſpirits, or Dæmons, who with groſs Vehicles were
hovering about the Earth.
**
PART 6
Of the Egyptian Apis ; Whether he were Moſes?
Wom
.
HO 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 Phi-
lology, 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
'tis a wonder that ſome Smatterer or other who has
read of the Idol Semis in a Promontory nigh Lapland,
has not thence found out Se'm and his Off-Ipring in the
North. I ſhall not argue here from the mere likeneſs of
Names, for I am about to find out Mofes in Apis.
The Learned and diligent Gerard Vosſius believed a Voff
. de Idol?
1.1.c, 29.p.1103
Joſeph to be Apis (a); and before him, Abenezra. " 70-
" Jepk(ſaid he ſpake to Pharaoh on this manner (6) Set b Abeneph.com
me over the Treaſure of Egypt,for I will be a faithful Abenezon at:
Kircb.oed. Syari
" Steward. And the King made him keeper of all the
3. C.s. p. 1979
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
ſure I am that it maketh not much for the honour of
Joſeph's
126
Of the Egyptian Apis ; Chap. VÍ
CIO. P.490.
Joſeph's modeſty. But it is not here my purpoſe to re-
fute the conceits of other men ; it will be well if I can
any way eſtabliſh my own, and ſhew with probabili-
ty that Mofes is Apis.
We have heard already from Eufebius, that Apis
(miſcalled Epaphus) was Contemporary with Chencres,
and that Chencres was the Pharaoh that purſued Mofes.
And we may further obſerve, what is affirmed by Po-
a See Exfeb. de lemo (a) in his firſt Book of the Grecian Story, " That
Prep. Ev.l.10:
in the time of Apis, a part of the Egyptian Forces
“ made defection, and going forth, feated 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 Phoronens, as Polemo
believed ; if theſe three things be jointly conſidered :
Firſt, That Moſes was the ancient Egyptian or Ara-
bian Bacchus.
Secondly, That Bacchus was the Egyptian Oſiris.
Thirdly, That the ancient Egyptian Bacchus and Ofi-
ris was no other than Apis.
For the firſt, it may be argued with ſhew of proba-
bility, that Mofes 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 Diony-
b Clem. Alex. ſus), it is prov'd by Clemens of Alexandria, that he was
Strom. II. p.
not put into the Calendar of the gods till fix hundred
c Sanford. de and four years (b) after the times of Moſes. Now the
defcenfis Chrifti Parallel betwixt Mofes and Bacchus was drawn long a-
29, 30, 31,&c. go, by our Learned Countryman Mr. Hugh Sanford(c),
d Ger. Vol. de and after him by Gerard Vollius (d), and after both by
p.116,117,&c. the Lord Herbert of Cherbury (e).
Orpheus in his Hymn of Bacchus, celebrateth the Ho-
cho.p.137
, 138, nour of Miſes, whom he calleth Dionyſius. He comes
we fee within a point,as it were,of the name of Moſes.
Pauſanias
321, 322.
Gentil. in Baca
139.
Chap.VI.
Whether be were Moſes.
127
.
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 [Biudtap] the Son of
a double Mother. As ſuch a one the holy Hiſtory re-
preſenteth 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 a Lattant. 1. 1.
have it of Oſiris.) Alſo that Iſis being dejected with Se&. 21. p.
ſorrow, and drowned in tears, was carried to the 119,118, 1197
Queen by ſome of her maid-ſervants, and kindly re-
ceived, and made Nurſe to her Infant-fon, 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 Ser-
pent carried in Proceſſion in his Worſhip, and ſpoken
of by Nonnius. All which Particulars ſeem to have re-
lation to the Circumſtances of Moſes, to whom the an-
cient 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 Voffius. They inſiſt
:.
in
128
Wbether he were Moſes. Chap.vi.
1.8. p.203
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 remem-
ber not that either Mr. Sanford or Voffms have taken
notice of it. This Argument is grounded on a paſſage
in Curtius, That Hiſtorian telleth, how Alexander en.
tring 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 Bac-
chus. Their Mountain (as he continueth his ſtory)
Quint, Curt. was all covered with Ivy and Vines (a). To this Ob-
jection I would anſwer, that the India which Alexan-
der entred was not the Arabia or Arabick. Æthiopia of
the ancient Bacchus ; and that his Nyſa or Nyfja, was
plainly another Town from that in Curtius, being
called by Diodorus (both in his third and fourth Books
of Hiſtory) the Nyſa of Arabia ; and by Herodotus
5 Herod. 1.2. (b), the Nyſa of Æthiopia ; and being ſaid in Homer
(c), to be nigh the Waters of Egypt. It was therefore
'Αιγύπτοιο
ſituate in Arabia Petr&a, called by the Hebrews Chus,
POMPY which is generally tranſlated Æthiopia. The place men-
tioned by Curtius by its name of Nyſa, and by the
qua-
lity of its Mountain, might fairly pretend to Bacchus,
Cities did to one Homer ; and as ſome Pariſi-
ans do to St. Dennis the Areopagite, though one youn-
ger by many years was more truly their Åpoſtle. And
their pretence to Bacchus, eſpecially as dreſſed with
dovid.1.5.Faff his Vines and Ivy in the Grecian mode, might the more
Tauri ſeptem ra. reconcile them to the favour of a Conquerour who
diantiaffammis, came from Macedon.
Hyadas Grajus
This being ſaid in anſwer to the Argument taken
ab imbre vocat. from Curtius, I will add only two Remarks to the ma-
Pars Bacchum
ny of Mr. Sanford. The firſt, that Bacchus was nurſed
by the Hyades the watry Conſtellation of Taurus (d).
The
p: 165
gador
as many
Navita quas
nutrile pu-
To
Chap.Vi. Whether he were Moſes.
129
loger may
The ſecond, that he was born (as Orpheus teſtifies in
his Hymn on Miſes) (-'Aigúrty woede zeījuce,] by the
River, or Nilus, of Egypt.
Cuperus ſpeaking in his Harpocrates (a), of the dei- a couperius in
Harpocr. p.72.
ties of Egypt, does bid his Reader not expect any con-
cord in Fables. I pretend not to be a thorough-recon-
ciler, 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 pre-
ſent and the ſucceeding Ages
. Oſiris is ſometimes Pluto,
Bacchus, Titan, Phæbus, Mithras, Serapis, Apis, Ocea-
nus, Sol, Sirius. Iſis, is Minerva, Proſerpina, Luna ,
Thetis, Diana, Venus, Ceres, Juno, Bellona, Hecate,
Rhamnuſia (6). Yet in this parallel betwixt Bacchus b See Pignor:
and Móſes, ſo much concord appeareth, that a Philo- Menf. kac.P.4%
be inclined to take them for the ſame, not- oëd. Synt
. 3.
withſtanding the diſparity which hath been occaſioned C.4. p. 189,
by the intermixture of Grecian and Egyptian Super-
ſtitions.
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 emi. C. II. p. 10
nently (c) to the Sun, (as alſo was Apis (d) and (e) Macr. Sat. I. r.
Bacchus); and ſometimes ſupereminently, as I
may
fo
ſpeak, being uſed to ſignifie a ſuperior god, whoſe eye à Macrob. Sat.
the Sun was reputed (f). Apis himſelf is referred by
fome, in Lucian (8), to the Cæleftial Bull, after the 1.3. Ipfe enim
manner of the Modern Heathens, who being upbraided eft solze-Liber
by the Fathers as worſhippers of dead and wicked
men, reformed or diſguiſed their ancient Theology , p. 303.
and explained their Superſtitions by natural things. But incitan, de
the proper Egyptian Apis was a Prince. And to was 540.
S
their
C Diod.Sie.l.1.
C. 21. P. 302,
303.
1.10.21P305.
e Serv.ad xn.
Pater.
f Macr. Sat.ib.
130
of the Egyptian Apis; &c. Chap.VI.
P. 12.
their Oſiris, or as Orpheus calleth Bacchus, [truopbess,]
a Legiſlator, and no other than Bacchus. This Hero
a Herod. I. 2. dotus teſtifieth in expreſs words (a). Oſiris (ſaith he in
p. 165.
his Euterpe) is Dionyſus, in the Appellation of the Greeks.
b Diod. Sic.l.a. Diodorus Siculus doth (1) after the ſame manner give
C.II. p.10.
the name of Dionyſus to Oſiris; and he doth it upon
the Authority of the ancient Greek Poets, Eumolpus
c Id. ib. c. 13. and Orpheus. And he affirms a while after (c) from an-,
cient 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 compa-
reth with theſe particulars, the Ark in which Oſiris
a Plutarc. in II. was caſt into the River, by the Tanitick (d) mouth of
& Ofir. P.356.
Nilus; and the Education of Oſiris in the ſame Nyſa,
e Died.sic.l.s. according to Plutarch and Diodorus (e). To theſe par-
915: P.13,14. ticulars a third may be added, of the Serpent in the
MenJijia.p.23. Tables of Oſiris and Bacchus (f). Now theſe particu-
lars ſeem alſo to relate to the Ark, the Holy Mountain,
the Rod of Mofes.
It remaineth that I ſhew in the third place that as
gogueria met Moses is Bacchus, and (8) Bacchus Oſiris, fo alſo that
cant,ofirin £- Oſiris is Apis.
Apis hath been ſaid to relate to the Sun, as did Ofe-
See Plutarc. de ris, but both were a deity fometimes of another kind
11. & Cuperi And in Memphis it ſelf(b) there were Prieſts of Vul-
herod.Euterp: can, or the Sun, diſtinct from thoſe of Apis. He was
an Hero, and the fame with Oſiris. The Bull Apis is af-
Diod. Sic. 1.1. firmed by Diodorus (i) to be ſacred to Oſiris amongſt
k strabo Geog, the Egyptians. And again Strabo faith directly (k),that
1 17. p.807. 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
folemn mourning in Egypt at the diſappearance, and
the
eyptus putat.
Anſon.
P.Io1.
Chap.VI. Why Moſes might be, dac.
131
clamatum autem
the folemn joy there at the reappearance both of Oſiris
and Apis (a). It is further obſervable, that Bacchus is a Macrob. Sat.
1.1.C 21.2 303
faid (b) to have appeared in the form of a Bull. That
Annot.4. Pon-
Mnevis the ſecond Apis was called Bacis (€). That tani Satyr. &c.
Mofes in Manetho (d), cited by Joſephus, hath the Exclamare libec
name Ofarſyphus, which ſeems but a great depravation clamat Oſiri.
of Oſiris, and ſcarce a greater one than that in Macrobi- Invento -
us (e), of Neton for Mnevis. That in the Coins of uti invenio in
Elagabalus and Gallienus, Serapis carries a meafure a- Gloffis vetuſtis,
Evghudley,
dorned with a Vine-leaf; and is therefore as Triſtan
συγχαίρομεν.
concludeth, the ſame with Bacchus. Laſt of all, that De Ap. vide
Phylarchus in Plutarch (f) reporteth of Bacchus, that Herod
. in Thal.
he firſt brought out of India (or Arabia) two Bulls, Ofir.dx Ap.vide
the one called Apis, the other Oferis. In this laſt cita- Tibul. 1. Eleg.
tion, fome Goropius Becanus would confidently fay, Te canit,atq; fu-
that the truth ſhineth fo fairly through the Fable, that um, pubes,mira-
we may diſcern in it Mofes, Bacchus, Oſiris, Apis, to Barbara, Mem-
be one man under four ſeveral names. Other Particu- phitem plangere
lars might ſtill be added in this Argument ; as that
fome Heathens imagined Bacchus to have been wor- ral. Meta.c.10.
ſhipped in the Temple of the Jews (8), under the Em- P. 422.
blem of the Vine ; and that Oſiris, as well as Harpo- 1.12. C. 11. etas
crates, is deſcribed (b) with his finger upon his mouth, Pignor. mens.
repreſenting (as ſome would gueſs), the flow ſpeech d'See Maria
of Mofes.
But enough (I think) has been faid already to ren- P: 1967
der it probable that Moſes was
Apis ; the thing which 1.4.c.21.p.308
by fuch proofs and reaſons as Philology admitteth in f Plutarc. de
IS. Ofir.
other caſes, was to be evinced.
g Seld. de Dijk
PART 7
Syris Synt. 2.
Why Moſes might be Idolized
among the Egyptians. h Cuper. Hara
Have been long already in this diſquiſition, but I ſå iſiacâ.p.4.
am not yet at the end of it: For the curious may
S2
further
dotta boven.
b Anton. Liber
Chron. Can.
e Macrob. Sar.
p. 362,
C. 17. 2.372.
pocr. p. 53.
Pignor, de mere
I
13.2
Why Moſes might be Chap.VI:
further offer to me with pertinence, theſe following
Queſtions.
Firſt, How Moſes came to obtain ſuch Divine Vene-
ration 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 footh 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 lefs 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 Mofes.
It is not my opinion alone that he was there ho-
noured 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
a 5. Cyr. Alex. which. I here refer to is this (a): “Moſes was well
contr. Fulian, “known to the Greek Hiſtorians ----For Polemon in
k1, p.15,16.
his firſt Book of Grecian Hiſtory, maketh mention of
"him. So do Ptolemæus Mendeſius, Hellanicus, Pholo-
“ chorus and Caftor, 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 li-
su ving in Egypt, that (which they talk of) under their
« Deities
A
?
*
Chap. VI. Idolized among the Egyptians. . 133
S. Cyr. ibid.
P. 15. E.
« 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
6 way of life among the fems; one Moſes who was
“ called a God (a). For (as St. Cyril proceedeth to a Diod. Setap
“note on this place of Diodorus) when they ſaw Moſes
“ moſt accompliſhed with every virtue, they called him Mwowe, ada
"a God, and, as I think of ſome of the Egyptians, they nezméus voy
gave him divine honour, being ignorant that the
fupreme God had ſaid thus to him, Behold I have gi-
ven thee as a God to Pharaob.
Here we have it aſſerted that Mofes was highly ho-
noured in Egypt. And there were reaſons enough for
the honouring of him, and they might prove the oc-
caſions of making him an Idol, For Idolatry is venera-
tion overmuch ſtrained.
Mofes was born and educated in Egypt; he was re-
puted 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 Inftrument 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 Afri-
can World. The holy Scripture reporteth of him (b) b Pfal. 78. 125
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 c Exod, 11.3.
fight of Pharaohs ſervants, and in the light of the people.
The Son of Syrach (d) calleth him, The beloved of God d Ecclül.45.16
and man; and ſheweth the favour of God towards
him, in making him glorious in the fight of Kings (e). e Ver. 2
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
e Ver. 2.
:
134
:
. Why Moſes might be Chap. VỊ,
::
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 diſtinguilh'd as we do betwixt
good and bad Angelszbut looked on them that wrought
temporal evil, as Miniſters of Juſtice, and not as envi-
ous and malicious ſpirits. Power to do hurt was reve-
renced by them, and they worſhipped Typhon as well
as Ofiris.
At the Red-ſea he aſtoniſhed Fgypt 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. Pharaok
certainly oppreſſed his own people as well as the Ifra-
elites. For a proud and cruel Prince is like a Wolf, who
has no kindneſs for any beaſt, though he be fierceſt to-
wards the ſheep. And the fall of a Tyrant makes an a-
greeable found in the ears of all the ſlaves which he
hath bored, whatſoever the hand be by which he is
humbled.
Mofes ſtill grew in Eminence by his converſation
with God,by his conduct, by his delivery of the Law,
a Pbilo Jud. de by the ſucceſs of his arms (which Philo (a) eſteemeth
P.918. D.
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. Jofua the Son of
b R. For. cap: Sohib (b) hath exalted him, not only above the Patri-
de Fundam. Leg. archs, but even above all Creatures in Heaven and
Earth , placing the very Angels at the feet of this
Prophet.
Pram, Pren.
P. 9.
Chap.VI. Idolized among the Egyptians.
625
Prophet. Artapanus likewiſe relateth concerning him
(a), that he was in ſingular favour with the people, 2 Astap, ap.
and obtained the name of Hermes, and honour equalto Evang. 1.9.6.
their Deities. From the ſame authority of Artapanus, 27. p.432.-
Eufebius reporteth (b), that in memory of the Rod of roller Tuñs.
b Id. ibido
Moſes, a Rod was preſerved with veneration in every p. 435.
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 fo 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 Mofes, 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 aneient Apis ; or miſtook both whilſt
they were blended in one. And in the time of Diodo-
rus Siculus, Ptolomæus Auletes had leſs regard for Egypt
than for Rome, a place where the Jews and their Legi-
flator were then ſufficiently deſpiſed.
If now ſo fair an account could not have been given
concerning the occaſions which rendred Mofes an Idol
in Egypt; yet that had not been a warrantable reaſon
for the denial of the thing it ſelf. For Iſis was worſhip-
ped amongſt the Suevi; yet Tacitus profeſſeth that he
knew not the way by which that foreign Religion did
travel thither.
PART.
use and shoot Chap.VI.
:
23
F
wi
1.
PART 8.
Why Moſes might be honoured by the Symbol of an Ox.
"OR the ſecond Queſtion, why Moſes was honour-
ed by the Symbol of an Ox; I muſt not dogma-
tize in the reſolution of it. Idolatrous Prieſts were ex-
tremely 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
a De Baccho with the face of a Bull (a), having reſpect to the
Taugarrio See ſtrength of Wine, of which he was ſaid (though falliy)
then. Deipn.l.2. to be the inventer. And who knows whether the Egy-
P:35.6 cam ptians might not in ſuch ſort labour with their fancy,
ſaub. Not. p.78. in bringing forth the Image of their more ancient Bac-
chus, 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 underftood. 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 reſem-
bled Horns of ſtrength, which were common Enſigns
6 See Pignor of Kingly Power, both in Egypt and Phænicia (b).
de Menfà Iſia-
câ. p. 30.
Artapanus (c) afcribeth to Moſes the Invention of
c Artap, ap. Tillage by the help of Oxen. And thence may again be
Eur
, de Præpo offered a conjecture about the cauſe of this Symbol
.
Ev. .
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 unknowi), 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
$
P. 433
Chap.VT. Why Moſes might be honoured,douc. 137
Vattier (a), in the Months of July and Auguſt the fields a M.Vatt. Pref.
to Prod. of
of Egypt are changed into ſo many Seas, and the Ci-
Egypt, p.7,8.
ties and Villages, into fo many Iſlands, by a fortu-
nate Inundation, which ſpares the Inhabitants that
trouble of Tilling and manuring them, which is elle
where neceſſary. For the Egyptians have no more to
do but to low the ſeeds, when the waters are fallen a-
way, and ſlightly to ſtir the flime 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 lowers. And
yet fome Heathen Writers aſcribe the invention of
Tillage to Oſiris (b); and they make Iſis (c) to be
b See Natal.
Ceres; and the ancient Iſis called Ceres, and ſaid by com. p. 482.
Lactantius to be the mother of Oſiris, ſeemeth no o-
c Diod. Sic.l.12
ther than the Mother of Moſes. If any thing of this
C.13. p. 12
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 ferved in his time, and his
Law forbiddeth the muzling of ſuch ſerviceable Crea-
tures. It may be, notwithſtanding the aforeſaid gueſſes,
that the ſtory of Mofes facrificing Oxen to his God, and
of Aaron making the Golden Calf; and again of Mo-
ſes 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 im-
perfect narration, after the manner of reports at di-
ſtance of time and place, might give occaſion to the
worſhip of him in the form of a Bull. som
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 Sym-
bol, and of the name of it, about which latter I am to
ſay ſomething in anſwer to the third Queſtion above
propounded.
T
PART
138
Hot Chap.VI.
3
PART 92
Why Moſes might be called Apis.
YOmething 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 themy
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
Voff. de Idol. Learned Gerard Voſſius (a) thinketh Joſeph to be Apis,
1.1. C.29.
and deriveth the name from [38; or] A B in the He-
p.110,111,&c.
brem Language, which was poſſibly, but a diſtinct Dia-
lect from the ancient Egyptian Tongue, as the Coptick,
written from the left to the right hand, is but a Dia-
lect of the Greek. Now ax doth not only ſignifie a Fa-
ther, Author, or Inventer; but is alſo attributed to
Kings, Princesand Lords, and is therefore a title not
improper either for Joſeph or Moſes. My Conjecture
fetcheth the name of Apis from [max, or] Abir, whichi
ſignifięth ſtrong and valiant, and is uſed by Synech-
b Pfal. 22. 13. doche, for an Ox, a creature of ſtrength (6): Nay,
Plal, 5o. 13. it imports ftrength with ſuch Emphaſis, that it is ap-
.
ταύρων. . plied to God himſelf (c). Upon ſuppoſition that this
cGen, 49.24 were right, it ought to be added that the S in Apis, as
In our Iran" in Mnevis
, Memphis, Serapis, Oſiris
, Iſis, is from the
Nation, the Greek, and not the Original Egyptian. But enough of
mighty God
of Jacoba
a word concerning the derivation of which we are ſo
much in the dark, and likely fo to continue.
PART:
protein
Chap.VI:
139
PARTIO.
VVhen the Worſhip of Apis commenced.
Ouching 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
a Strabi Geogra
ſtory of Oſiris (a), whoſe body was in vain ſought for,
21.17. p.803.
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 Mer-
chants at Tyre or Foppa, 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 Mem-
phis the Ox Apis was worſhipped, the Ox Mnevis at
b Plutarch. 23
Heliopolis (b). Macrobius (c) ſpeaks of a third Ox wor- 1. & Ofir
.
ſhipped at Hermuntis in the Temple of Apollo, and p. 364. C.
called Pacis. A name differing very little from Apis, it
See D. Marſh. .
2. Cron.Can.9 59:
being its plain Anagram after the caſting away of a Diod. 1.1.c.21.
ſingle letter. But this Pacis is miſtaken for Bacis, a p: 18.
Strab. I. 17.
name by which, as was ſaid already, Mnevis was call-
p. 8os.
ed ; and it is no other than Bacchus more gently pro- c Macrob. I. ig
. this third
.
P. 305
T 2
PART
140
Chap.VI
--
N
59, 6, 7 c.
P. 144.
PART TI.
Of the Idols Apis and Mnevis, and the Commencement
of their Worſhip.
OW in anſwer to the laſt Query, I am to ſay
NI
ſomething about the time of the diviſion of this
a D. Marſh. p. Symbol of the Ox. Egypt, as a learned (a) man ob-
férveth, was of old divided into two parts, the upper
and the lower, of which the firſt (he faith) had Mem-
phis, the other Heliopolis for its chief City. [Though
b Plin. Nat. Heliopolis be ſaid by Pliny (b), to have been built by
Hif. 1.6. c.29. the Arabians, and was therefore of no very ancient
foundation, compared to Memphis. And Egypt was na-
turally 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 Mafrez
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
per-
mitted fo 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 Manetko begins his order of
the Theban Kings. He fet himſelf induſtriouſly to im-
prove Heliopolis, and he might grace it in the quality
of a Rival of the ancient Memphis, which he had not
fuch perſonal reaſon to be fond of. He might on this
occaſion ſet up Symbol after Symbol; for one part of
his
Chap. VI. Whence the Original of Apis,&c. r41
55. P.94.
his care, and a very great one, is faid to be Religion.
He it was who purged Heliopolis of the barbarous cu-
ftom of facrificing men; in the room of which he ſub-
ftituted 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 Manethi, who, where a Porphyr. de
he ſpeaks of it, does mention Calves in the plural; for Abfin.l.2.le&t.
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 feroboam. If they had been ex-
tant long after ; Herodotus who knew Egypt fo well,
and ſpake ſo often of Apis and of Heliopolis, whoſe
Traditions he went to compare with thoſe of Mem-
phis (b), could as eaſily have mentioned Mnevis too, b Herod. Euter.
as Diodorus Siculus, Plutarch and Strabo, in after- p. 101. C. &
times.
P. 103
PART 12.
Whence the Original of Apis might be obſcured.
TE
F 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 Myſte-
ries,
142
Whence the Original of Apis, dove Chap. VI.
&c.
ries, whilſt the Prieſthood belonged only to ſome cer-
a Herod. 1.2. tain Families. Hence Herodotus (a) is ſo ſparing in his
P.101. Ta jer Relation of the ſtate of Religion after inquiry made
eung nuetan by him both at Memphis and Heliopolis
. And we learn
ofa insoy, šu from Strabo how very ſhie the Egyptians were of com-
Mengetatakse municating their Arts, much more of their Religion. .
And he telleth us (b) that of the Thirteen years which
b Strab.in 1:17. Plato and Eudoxus ſpent at Heliopolis, much time was
Geog.p.806.C.
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 Prin-
ces, 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,
£ See Heylin Chencres, Chencheres, or Cenchres ; others Arenaſis (c);
Goog. in Egypt. others, Bocchoris; others, Achernes; others, Petiſonius;
& Sec"seid. de others, Tuthmoſis, Philaftrius Thammuz (d.).
Diis Syr. Synt. But of this Argument enough, and too much it may
2. c.2, p. 338. be for the men of this Age; in ſome of which the love
of caſe, in others the purſuit of the appearances of na-
ture, 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
識
​*
Chap.VII. Of the Idolatry of the Mahometans.
143
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 im-
poſition of Notions upon a free judgment. And for
this notion of Apis as the ſame with Mofes
, I propoſe
it only as my preſent conjecture, and not in the quali-
ty of my fixed perſwalion. I will not contend about
it, or immodeſtly conteſt it with
any
nent. I ſhall rather follow the advice of the Arabians
in that Proverb of theirs (a), which forbids me to a Erpen. Provo-
ſhoot my ſoft Quills at a ſtatue of Iron. .
learned Oppo-
.
Arab. p.3.
CHAP. VII:
of the Idolatry of the Mahometans.
Ahomet was deſcended of the Korei ſchites,a Tribe
M
bDe Idol. Araba
of the Arabians. The Arabians were great Ido- vide Abul Fara-
laters (b), and it does not appear that he embraced jium de Orig.com
any other Religion for ſome years, than that to which not. Pocock.
his Education led him. With the Arabians then he p.89, &c.
worſhipped Statues and Dæmons. The Statues of the Alkor
. Sin
Arabians are thoſe three mentioned in the Alehoran; d See Seld. de -
Allath, Alozza, and Menath (c); Idols of ſtone. What Diis Syr
. Syst
.
the two latter were, is not ſo well underſtood; but e Hotting.Hift.
moſt agree that by the former, or Allath, was meant a
C.7. de Rel.ver.
Deefs like Venus, or Urania (d). She had alſo among Arab. p. 153.
them the name of Cabar, or Cubar (e). Herodotus re- f Herod. 1. 3.
membreth this Arabian Urania by the name of Alilat, 5 Ouegvinu,
in his Thalia (f), though in his Člio (8) he had called 'Adidát.
her Alitta.
g Id. l. 1.p 62.
D. Aqueses
Neither did they worſhip Statues alone, but they'rdy Agesdi
worſhipped Dæmons too, of which ſuch Statues were any, Múar114.
generally the Symbols. There is mention in the Alcho- Axirla
'Anita...
ran,
Oriental. 1.1.
Of the Idolatry of the Mahometans. Chap.VII.
Orient. p. 156.
b Tertull. in
24. p.24.
:
ran, in Suratâ Noachi, of Vodda, Seraha, Jaguth, Jauk,
a Totting. Hit. Neſer. Beidavi (a) tells 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 Wo-
man ; Jaguth of a Lion; Jank of a Horſe ; Nefer of
an Eagle ; and that this kind of Idolatry was tranſla-
ted to the Arabians. Other Authors make mention of
their worſhip of Bacchus. Heſychius calleth him Axológus,
Apolog. fect. Tertullian, () Diafares, or Diſares, as it is read in the
late Edition of Paris. That name may be but the cor-
Ed. Par. 1664.
unicuiq; etiam ruption of Oſiris, though it is thought to be taken
Provincia d from a mountainous place in Arabia, called Dulares,
Civitati ſuus
Deus eft, ut Sy-
and mentioned by Stephanus, de Urbibus.
Tie Aftartes, ut The Arabians alſo worſhipped Angels as well as
Arabia Diſá. Heroes,calling them Proverbially,the Daughters of God.
The Alchoran chargeth them with this Idolatry, in Su-
ratâ de Beſtiis, ſaying, They joined Genii (that is An-
gels) 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 decla-
meth vehemently againſt Idols
. And no wonder, for
he took to him a Neftorian Monk as his Alfiſtant, and
he was himſelf the Son of a Jewels, to whoſe Religi-
on he might have ſome reſpect, by reaſon of that Re-
lation, though his mother died too ſoon to inſtil her
Principles into him,
This Impoſtor in the Alchoran calleth the Gentiles
Allo-
Yes, &c
Chap.VII. Of the Idolatry of the Mahometans: 145
Š
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 venerati-
on 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 wit-
& nefs, that there is no God but the one ſupreme God,"
“ and that he is his Apoſtle (a). His Miniſters when a Muhamed
they call the people to prayers, cry Alla, Achbar Alla ; (who receiva
that is, God, the Higheſt God; not Alla ona Kubar as is ſaid, the
Alla, God and Venus their Deity, as ſome have ima-
forty Apo-
thegms of Ma-
gined (b); as if they had worſhipped their Gentile homet,from his
Allath, Cabar or Cübar, after they had become the Dif- mouth.) in
Hott. de Pfeuda
ciples of Mahomet. Elmacinus (c) ſumming up the
pre- Mah.Initio.l.2.
cepts of Mahomet, beginneth in this manner : “Maho- 4:3, p.249.
met in the forty-fourth year of his age publiſhed his Selden
Call, [his pretended commiſſion from God]; for be- Syntag.2. C.4:
« fore that time he had ſecretly invited the people to
De Venere Syri-
ac. p.286,287
his Religion. In the publication of it, Firſt, he taught c Elmacin.Hift.
them to believe in God alone. Secondly, to worſhip Saracen. l. 1.
" 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
(faith Beidari (d)) he aboliſhed firſt at Mecca. For d Ap. Hott. de
Images he was ſo fevere againſt the worſhip of them, p. 158.
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 Abul Pbar.
e Pocock, in
a wooden Dove found in Caaba ; he ſent Chaledus to p. 98.
V
deſtroy
CC
c. 1. p. 3
Rel. vet. Arah.
146 Of the Idolatry of the Mahometans. Chap.VII.
'தாத்தா பாசப்பு.
>
a çdılbid.p.91. deſtroy the Idol "Alozza (a). Chaledus pull'd down the
houſe (or Temple), and burnt the Image or Tree with
fire. Thence a Dæmoneſs iſſued out with great excla-
mation, and he ſmote her with his ſword; which
when he had reported to Mahomet, he aſſured him that
that Dæmoneſs was Alozza, whoſe worſhip ſhould
thenceforth ceaſe.
Notwithſtanding all this, his Diſciples are accufed 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 Fornis in which they pray for the Grand
b M. Guildo Signior (6): “God make you victorious over your
Athens, p.165. 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 Maho-
met of a power which God hath not beſtowed by com-
miſſion 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
© Curti de cla- Tomb of their Prophet. I have not read in any good
vis Dominicis. Author that they bow or kneel to it as to an object of
Mahumetani worſhip. And yet I find it ſaid of them by Cornelius
Prophetæ fui Curtius (c), That they worſhip the Urn of their Pro-
phet. He (I confeſs) is not a competene witneſs, for a
little
Urnam
colunt,
Chap.VII. Of the Idolatry of the Mahometans.
147
&c.
ويا می
little before having aſſerted a ſummus cultus, that is,
fure, ſupreme worſhip, to be merited by the Nails of
the Croſs (a); he faith of the Jews, that they in ſuch a Id.ibid. Aid,
manner venerated the rod of Aaron, the two Tables of atq; iterxm aio,
ſtone, and the Ark of the Covenant. Yet this methinks, Red. noſtri cla-
may be pronounced againſt them as a righteous fen- vos cultum &
tence: That if they expect (as they appear to do) fome mereri. Ità He-
extraordinary
bleſſing at the Tomb at Mecha,by virtue bræi olim vir.
of the commiſſion of their Prophet, and of the Maho- gam Aaronis,
metan Religion, they exerciſe a religious truſt in that
which is a lie ; and they are tempted, as often as the e-
vent prayed for ſucceeds their Pilgrimage and Devoti-
on, to give thanks to an Impoſtor, for whoſe fake 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 falle
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), 5 Hotting cipki
and amongſt them one which contained the names of Hebr. P. 150,
151, 152, 1531
twenty Suratá's in circular form, and a prayer, of &c.
which the following words are a part. "Shew me
is that which is hidden in thy boſom, Oh thou who
art indu'd with majeſty and honour.
I fee 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 Ma-
homet might have as ſpeedy an end. The like
may
be
faid of that kind of Idolatry which hath infected many
who profeſs the true or Chriſtian Religion : And that
falſe worfhip is my next Subject.
:
V 2
С НА Р.
.
148
Geposten
.
.
CHAP. VIII.
.
Of the Idolatry with which fome are charged,
who profeſs and call themſelves Chriſtians.
And firſt of the Idolatry of the Gnoſticks and
Manichees.
PART 1.
Of the Idolatry of the Gnoſticks.
W
'Hen Chriſt was incarnate, he ſoon weakned
the viſible Empire of the Devil, removing his
Idols, and putting his Oracles to filence. One of his
great deſigns in coming in the fleſh, was to perſwade
the World to leave Idols, and the Atheiſm of many
a Maxim. al. gods, as Maximus ſpeaketh (a). He manifeſted the one
Orig. in Exhort.
ad Martyr.
true God in Trinity, declaring that there were three
p. 193. in Heaven, and that they Three were One. He reveal-
Kardamar , ed much of the nature of the Dæmons which had been
The Foulle worſhipped in the World, and decried them as wicked
«θεότητα» and malicious ſpirits. God in him gave to the World
Orien, contr. the greateſt help againſt the worſhip of Dæmons and
Abés To-Idols ; as ſhall afterwards be ſhewed at large, if God
awdzórnto. permit. His Apoſtles and followers fpake and wrote
with zeal againſt Idols; and God be thanked, not with-
out admirable ſucceſs. Amongſt them was St. John the
Beloved Diſciple. And he having ſhewn the Son (in
b1 Joh. 5. 20, one (b) of his Epiſtles) to be the true Image of the
Father, and very God of very God, does thence pro-
ceed to exclude all other Symbols in this dehortation,
Little children, keep your félves from Idols. And with
that as with advice of moment, and fit to be reſerved
for
21.
Chap. VIII. Of the Idolatry of the Gnofticks.
149
.
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
fews, 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 fevere 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 a Epiphan. Hari
with the Gentiles; yet did they ſet up afreſh an Ido- 27.
latrous worſhip, which was in truth but diſguiſed Hea-
theniſm. Such were the Scholars of Simon Magas, Me-
nander, Saturninus, Baſilides, Carpocrates, or according
to Epiphanius, Carpocrás ; Valentinus, Cerdon, Marcion,
Secundus, Ptolomæus, Marcus, Colorbalus, Heracleon,
Lucian, Apelles, and very many others, who from their
arrogant boaſting of a Tebous, or ſublime and extraor- .
dinary ſort of knowledg, obtained the name of Gno-
ſticks. Theſe I will conſider as worſhippers, firſt of Dæ-
mons, and ſecondly, of Images.
The worſhip of Dæmons they learned from the Ca-
bala 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, bs. Aug. Car:
that it was framed and compoſed by thoſe Encoſmical Herel. c. 2. p. 6;
7.& c.3.p. 8,9.
gods formerly mentioned, and ſpoken of by Salluſt the
Platoniſt
. Alcinous a Diſciple of the fame School, in his
Introduction to the Philoſophy of Plato (c) profeſſeth c Alcin. de
the ſame Doctrines. He teacheth it as a Dogma of his Doctr. Plat.
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 thence-
forth
C.14. P.35
150
of the Idolatry of the Gnofticks. Chap. VIII.
Soul
a Alcin. Ib.
P. 35, 36
:
c Id. ib. c. 16.
P. 39, &c.
forth(as an awakened man whoftretcheth out his arms
it extended it ſelf far and near, and joined and con-
ſerved (a) the whole of Nature. And to this eternal
Συνδείν τε και
Soul of the World, a principle which in ſome fort com-
curixmv.-- prehended in it the inferior Angels, the Gnoſticks per-
haps alluded in their mahport, or fulneſs of the God-
head, to which St. Paul oppoſeth the true principle,
by which God made all things, his eternal co-eſſential
Son. Beyond the Dæmons Alcinous doth not extend
b Id. ib.c. 15. the care of God, but fetteth them as his Sons (b) over
Sama vi . other things. And he aſcribeth the formation of Ani-
nerve des mals, and even of man himſelf, to Junior Dæmons (c).
ท) vt.
Bafilides was an Alexandrinn 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 hisBook which hath the Title of Tidei épzão.
Baſilides enjoind filence to them to whom his Myſte-
ries were revealed (d), both in imitation of the fi-
lence in the School of Pythagoras, and as a means to a-
void the trouble which might ariſe by the more open
publication of them.
Carpocrates and Valentinuts
, both of them were pro-
feffed Pythagorean Platoniſts. Valentinus placeth his By
thus, or Profundity, and Siges, or Silence, as the firſt
conjugation of his mxúpoua, 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 exprefly maintained the two Principles of
Pythagoras ; and he taught that they were diſtinct,and
e Orig. Dialo without beginning, and infinite @).
Se&. 2. p.43
Theſe Herericks worſhipped a Deity under the my-
ſtical name of Abrexas, Cor Abrafax, according to the
in-
d Iren. 1. 1.
C. 23. P. 120.
cont. Marc.
Chap.VIII. Of the Idolatry of the Gnoſticks.
151
P. 93
b Alcin. C. 14.
Влата,
leems in
,
inſcription (a) on ſome Baſilidian Gems.] This name, a See Pigna
Menj. Iliac.
ſome think, they took up with reſpect to the impoſiti-
on of that of Abraham. By it they underſtood a fu-
preme Power, and ſeven ſubordinate Angels, the Pre-
ſidents of the ſeven Heavens, together with their three
hundred and fixtyfive Virtues, anſwering to the num-
ber of the days of the year ; and by Baſilides in Epi-
phanius, fet over ſo many members of the body of
man.
By the name as one word they underſtood their one P:38. og dóm
Nadir
Deity, and under it the Eighth Sphere, which the Pla-
toniſts called the higheſt Power, by which all things puis Toeißá.
were circumſcribed (b). By the ſeven Letters of that
c Galend. ix
one word they underſtood the ſeven Angels
, and un- vitä Peireskii.
der them the ſeven Orbs. And therefore Gafſendus (if I. D:16. Ed,
the Printer hath not injured him) commitreth a mi- 1655.
ſtake (c) in writing it ÁBRS AX, as ſometimes hedoth. d See the B1-
He ſpoileth their Myſtery by the diminution of one Cuperi Harpost.
Letter. Such injury the Engravers have done them in p. 14.
their Gems, unleſs they deligned by falſe Letters to acica. At the
render them ſtill more myſterious (d). By the Nume-disjoin’d z
ral Powers of their ſeven-Letters in Greck (they a- belongs not to
mounting to the ſum of 365 days), they underſtood for Sigi needs
the abovefaid Virtues, Members, and Days of the Year it not
e See Epiphan.
1
this matter to commit a miſtake (f ), for he repreſen-Her.26. Thiod.
teth Baſilides as one that held, 365 Heavens, and affir-
in Bafilide.
med them to be the makers of this world. Whereas Et Irin. 11.
Baſilides and Saturninus aſcribed ſuch power to the fe- C.34. P. 134r.
veral Virtues of the ſeven Angels (8). St. Hierom (b) ft. Aug. Cat
,
judged that this Abraxas was the Sun, or the Mithra Her
, (4.p.10,
of the Perſans, becauſe its Annual courſe doth make
g Id. ibid. c.3.
up the abovefaid number of days. But a good Reaſon in Saturnino..
ought to weigh down his Authority; and there is a P.8, 2;
.
reaſon ſufficient to perſwade us that they meant ſome 6. P.99
other,
h S. Hier. 707).
*
152 Of the Idolatry of the Gnoſticks, Chap.VII.
.
other ſupreme God. For in the ſeven Spheres they in-
cluded the Sun as one of the Planets, and therefore
did not intend him as the Deity that was above Saturn
a Iven.l. 1.C.12. himſelf, but their Anpusgads, or Logos (a), or Artiſt of
b Epiphan.Her. all, oriów himſelf
. For he in Epiphanius (b) poſſeſſeth
36.
the place of the higheſt Orb. And in many of the Baſi-
lidian Gems, particularly in that in the cuſtody of
© Baron. Annal. Baronius (©), that name of iów 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 Cælicolæ which the Em-
perours condemned ; their Religion being a fort 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 Osogovia. But the
Syſteme of it was much further enlarged, and va-
ried allo with Myſtical ſigns and interpretations. And
they ran a kind of Enthuſiaſtick deſcant upon a more
natural or Geometrical ground. He that fixeth his atten-
tion on the Platonick Scheme of the World, obſerving
the ſeveral proportions which Plato fancied in the ad-
juſting of its parts when it was firſt framed: He that
d Timens Loer. reads in Timeus Locrus(d), of the hundred and fourteen
de Ar. Mundi, thouſand, ſix hundred ninety and five diviſions of the
eAlcin.de Doct. Soul of the World ; and in Alcinous (e) of the Octoe-
Plat. & 13. dral, Icoſaedral, Duodecaedral figures in the compo-
ſing of the Univerſe : He that readeth further in Ire-
fireneus adv. næus (f) of the Principle called "xúcese, or the Divine
Her. I.1.c. I. fulneſs, and of the Quaternations, Octonations, Decads,
p. 85, &c. 1.2
. Dodecads, and numberleſs Conjugations of the Æons
C.24.p.178,&c. of the Gnoſticks, who began their Fancies very early,
C.38. p. 190. though the Scheme of them was ſucceſſively varied, as
likewiſe the very wording of it, the Simonians chan-
ging
Pc.
Chap. VIII. Of the Idolatry of the Gnoſticks.
153
P.122, 123
ging their Maſters pwrà into St. John's Logos (a), after a See Doftiff
.
his Goſpel became publick; ſuch a one will gueſs with keine Epilt.
out the gift of Propheſie, what Doctrines did ſet their c.6. p. 59, &c.
imaginations on work. He will not wonder that the P. 70, &c.
Diſciples of Simon Magus worſhipped in private the
Image of Pythagoras (b). They will not think it ſtrange b s. Ang. de
that the Valentinians in Irenæus called their firſt Tetrad, fren. 17.c.24
the Pythagorick Tetratty's.
,
Celſus miſtaketh theſe Gnoſticks for true Chriſtians,
and compareth (c) their Myſtical ſcale of things with coolſ, ap.orig.
that of the Mithriacs, or Perſian Divines. Origen (d) a Orig
. contr
.
ſuppoſeth thoſe whom he pointeth at to be the Sect of celſuib.p.291.
the Ophians, a kind of ſpawn of the Gnoſticks. And he
mentioneth a Diagram of theirs (e) which had fallen e Id.ib.p.292,
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 ligh-
ted 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). f See Epipban.
And the Gnoſticks were no better whilſt they worſhip- Har, 37.
ped their Angels as Rulers of the World. Hence Mar-
cus the Gnoſtick is reproached exprefly in Irenæus (g), giren.1. T.C.12.
after the mention of the Æons, as a maker of Idols. p. 88.
Neither is St. Hierom of another mind ; for on the
udpxe, &c.
third Chapter of Amos thus he diſcourſeth : “ Every
* Hererick feigneth what pleaſeth himſelf, and then he ..
worſhippeth his own ficțion. Thus did Marcion with
“his idle Deity, Valentinus with his thirty Æons, Ba- h S. Hieron.
filides with his god Abraxas (h). Tom. 6. op.
L'As theſe were the ſink of Hereticks, ſo were they iren. 1.1.Cor.
the principal of Idolaters, giving to the Devil him- p 34. See Fell-
ſelf by way of honour, the title of Coſmocrator (i), p. 47.
X
'EIL Oro!
or
-154 of the Idolatry of the Gnoſticks. Chap. VIII.
car, de Gemmis
Chiffletii, 4. men. 11
p. 16.
d See the
yon. Annal.
120. p. 72, 73.
e Confider
a a See Joh.Ma or Ruler of this World: As if he had been ſuch by
Bafilid. cum
the Commiſſion of that Demiourgus, whoſe creature
Commentar. Job. (they ſay) he was, and not by the confent of wicked
Antu. 1657.
b See Epift.
Idolaters thenthey were in the firſt place, with reſpect
11.9. to Il.Ca- to the Dæmons whom they worſhipped. And in the ſe-
cGalend. in cond place I am inclined to think them ſuch with re-
vità Peir. 11, ſpect to the Images of their Deitie and his Dæmons.
,
Some ſuch things were the Gems (a)of the Bafilidians,
Charm of Q. preſerved till theſe late times. Joſeph Scaliger had one
Serenus Sarmo- of them in his poſſeſſion (b), and the excellent Peiref-
of Bafil. in B4- kius very many(). Amulets they were (d), and Sym-
bols too of their Deities, whoſe names of Abraxas, Mi.
Tom. 2. A... chael
, Gabriel
, Ouriel, Raphael
, Ananael, Proforaiel,
Yabfoe (e) (names of their god, and their ſeven Angels
well what is the Preſidents of their ſeven Heavens) were inſcribed
ſaid (in Mari. "
an. ap. Card.
on them, together with the Figures of Men, Beaſts,
Rapon. de Ba. Fowls, Plants, Stars ; the Schemes of which may be
Fali Later: Lina) ſeen in Pignorius (f). Abraxas is repreſented with hu-
of the Popes mane body, with buckler and whip, or ſword in hand,
The Malons as Enſigns of Power ; and with Serpents, as feet. Ofá
digging in the like abuſe of Magical Gems the Jews and Mahometans
Vatican, found themſelves have been guilty ( 8 ). And what are ſuch
Wax in a Gol- Gems but Idols, when there is an expectation from
den Cafe, on them of ſupernatural virtue, which God hath not com-
municated to them ?
words were
engrava, Ma Irenæus-reporteth of the Gnoſticks (b), that they had
via noftra in Pictures and Images
, and particularly one of Jeſus made
chael, Gabriel, by Pilate ; alſo that they crown'd them and ſet them
Raphael Arch with the Images of Pyrhagoras, Plato and Ariſtotle, and
angel, & uriel, other Gentile Philoſophers, obſerving or worſhipping
hath been at them after the manner of the Heathens. The like is
Poplenor
, de ſaid by Epiphanius in his Twenty-ſeventh Hereſie;
and
Menſa Iliaca,
bobito
P. 92. g See Hosting, Cipp. Hebraica p.138,150,&c. h kren.adv. Hær. ll. C.24. p. 122, 123.
by
which theſe
Chap.VIIL Of the Idolatry of the Manichees. 155
C
P. lo
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 In-
'cenſe. The ſame is written by St. Auſtin (a), who fur- a S. Aug. Cat,
ther mentions (b) the Idolatry of Marcellina, one of 5.14. ibid.c.);
that Sect, who worſhipped together with the Images p.22. de Cara
before remembred, the Statue of Homer. I will end pocr.
this Diſcourſe of the Idolatry of the Gnoſticks with the
c Mr Thorn
following words of the very learned Mr. Thorndike (). Like's juſt
“For the Idolatry of the Gnoſticks (which I am confi- weights and
“dent is mentioned in divers Texts of the new Teſta-meaſures, C-2:
ument) it may well be counted the Idolatry of the
Pagans, though pretending to be Chriſtians. Becauſe
they did not ſtick toexerciſe 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. Pri o bone
Of the Idolatry of the Manichees. I stiline
With the Gnoſticks I will join the Manichees; both
agreeing in obſcene Superftitions (d), and in d Leo Max.Ser.
the worſhip of the principal evil Dæmon; and both 2. de Feft.Pent.
being branches from the fame Magical Trunk of Py- Manicheus
thagorean Philoſophy. Cubricus or Manes took the oc- magifter falfa-
caſion of his Hereſie from his Marriage with the Wi- conditor si
dow of Terbinthus, who died in exerciſing his Magical perftitionis obum
Tricks. Terbinthus, who alſo diſguis’d himſelf in Per-Scene, &c.
ſia 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 e Lubus Holpe.
four Books of Pythagorean Magick. And Lucas Holſter de vità
vius rightly obferveth (e), that the twofold ouçoxla of phyr. puso
X 2
the
190
256
Of the Idolatry of the Manichees. Chap. VIII.
the Pythagoreans which comprehendeth (tës dvtexmpéves
των ένοποιών και διακριτικών δυνάμεων συζυγίας , the contrary
combinations of the principles of Unity and Diviſion,
was the root of the two contrary Manichæan Powers.
Theſe Pythagoras learned from the Egyptians, who be-
fides a good principle ownd Typhon (called alſo Seth,
Bebon, and Smy) a principle of Evil and Tyranny.
For Manes, he ſtrain'd the conceit of the Pythagore-
an Soul of the World to ſuch a degree of extravagance,
neret that he plac'd a perceptive fpirit, (as Epiphanius no-
be teth) in every Creature. He would not ſo much as
500 break his Bread, or cut a Por-herb,though he had cru-
4 elty 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 yer 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 Tkeodoret in his firſt
Book of Heretical Fables, he confined that Principle
to three quarters of the World, beſtowing the Sou-
thern parts upon Matter, the dark Principle,or the De-
bola vil. He likewiſe facrilegiouſly robbed God of that part
de of his Providence which diſpenſeth righteous judg-
ments. Further, as the ſame Theodoret relateth, he fome-
times called the Sun and Moon bis Deities. Sometimes
hę called the Sun, Chriſt; and prov'd it, as Enthufiafts
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
Chap. IX. Of the Idolatry charged, &c.
157
from Matter to Light. With reaſon then did St. Auſtin
(a) thus confeſs his Manichæan impiety; "My vain ... 14.
a fantaſm and my error was [then] my God. But of vanum rbana
the Gnoſtick and Minichæan extravagance enough. I taſma con error
I come in the next place to ſpeak of people much more
fober, and yet not without a mixture of madneſs.
meus, erat Deus
...
CHAP. IX.
of the Idolatry with which the Arians and so
cinians are charged.
2
PARTI,
1
T
HE Honour of God under Chriſtianity can be
by none ſecured but by ſuch who acknowledg
the Godhead of his Son. The Gentiles not underſtan-
ding this truth, but looking upon Chriſt as in the fleſh,
without any Perſonal union of it to a ſubſiſtence in b Arnob. adv.
the Godhead, reproached the Chriſtians for their wor- Gent. B.v.p.19
ſhip of him. And they made this to be the cauſe why bominem natum,
the Heavenly Powers were angry with them, (as they &c. Quotidia.
judged) and afflicted them with perſecution ; becauſe nis fupplicata
they put up daily prayers to one that had been a man, c Arnob. 16:
and one that died on a Croſs (b); though the objecti- p. 20.
on held againſt their Hercules, and many other of their diim&c...
Quinam funt hi
Deities, who once were men, and died in pain and Hercules
ſhame (c). What elſe was Æſculapius whom their Jove flammis concre-
(themſelves confefſing it) ſmote with his Thunder (d)? d Orig, contr.
Had they known Chriſt to have been a Divine perſon cell.1.3. p. 123:
incarnate,they would have worſhipped him themſelves, Aoranti a's
and own'd him as the only ſubſtitute whom the Father seeguro bane
could have ſo uſed without diminution of the Divine Pirro ad
7 Ald; du-
honour. Hence St. Paul maketh the confeſſing of Jefus vãv.
to
558
of the Idolatry charged on the Chap. IX,
a Phil.2.10,11. ther (a).
P. 114
to be the ſupreme Lord, to whom all things in Heaven
and Earth, and under the Earth are to da obeiſance, to
be a duty that promoteth the glory of God the Fa-
(
This glory the Arians and Socinians are ſaid to di-
minih ; 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 Idola-
ter ; and his Idolatry is charged upon him as the juſt
conſequence of his Heretical opinion. And Irenæus
b. Iren.l. 1.C.19. hath obſerved concerning moſt Herefies (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
c Maxim. in heated by the Diſpute betwixt Biſhop Alexander and
Marcion.fe&.,, himſelf, maintained at length with obſtinacy and up-
p.z. See Socr: roar, that Chriſt had a beginning of his exiſtence:That
Hift.Eceleſ
. l.I. there was a time when he was not, though he was before
&c. Ed. Vales, the world: That he was not (what Origen or Maximus
Sok. H.Eccl: (c) called him) the [asz soboto, or] Conſubſtantial
& M. Serv. 1.2. Word of the Father: That he was therefore not the
di Trina p. 87. one Deity, the God of Iſrael, but a made or created
e Serweta Ref: God: And that the Father, or true God, did by him,
Calvini.ad Art, as by his inſtrument create all other things. Servetus, if
I well remember his opinions, was a man yet much more
nem Chrifti de extravagant than Arius, for he conceived Chriſt to be
cælo effe fecun- a Divine Light (d) which God uſed as his Inſtrument
dum eſſentiam
in making the World; and his fleſh to be made out of
Id.de Trin. 1.2. the very ſubſtance of God (e). And by that which I
P.87; Non smo have ſeen of his, I judg him fitter to have been chain-
ſed & in carne ed up as a mad-man than burnt as an Heretick. Arius
Chrifti eft fub had his flaws too, but with much more conſiſtence. He
ftantialis Dei-
having thus degraded Chriſt into the condition of a
.
9. p. 221.
Planè dico car-
Deitatis,
crea
Chap. IX.
159
Arians and Socinians.
Armen.de Fide.
P.24, &c.
cont. Arian.
creature, was for that reaſon condemned as an Here
tick. And becauſe he ſtill worſhipped Chriſt with Di- ,
vine incommunicable honour, he was alſo accuſed of
Idolatry. Amongſt his Accuſers (a) Athanaſius is one of a See Proci.
the principal, and he is frequent and earneſt in his de- Epiſcop.C.P. ad
clamations againſt him.
In his firſt Oration againſt the Arians (b), there is a b Athanaſ.Or. 1.
diſcourſe which appertaineth to the preſent occaſion 3
p. 296. B.
and this is the meaning of it: The Apoſtle rebuketh
"the Gentiles for worſhipping the Creation (c), ſay-cott xridus
"ing, That they ſerved the Creature beſides [or, as the oébket uting
“Tranſlator renders it (d), before] God (e) the Crea-oufly
wor-
setor. And thefe [to wit, the Arians] affirming of the hip and Lda
«Lord that he is a creature, and ſerving him (or gi-d Servierunt
ving him (f) Latria] as a creature, how differ they creature prits
< from the Gentiles? How can it be, if ſo they think, For Athan.
" that the accuſation of St. Paul before cited (hall not reads it, dp
alſo appertain unto them?
though dy
Such again is his diſcourſe in his fourth Oration(8), be not in our
and this is the ſcope of it: “ If there be not ſuch a Lo-Copies of the
sgos [or, co-effential Word] as we ſpeak of; if, from f Adige doves
not being it came into being, and was made a crea- duro, &c.
ture; it is either not true God (ſeeing 'tis in the 8. ker. doia
number of created Beings); or, if by the power of Tom.1
. p.468,
" Truth in Scripture they are forced to confeſs it to 469..
"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 crea-
“ted : 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 them-
felves, and called God. It further of neceſſity fol-
« loweth, that whilſt in this blind manner they wor-
ſhip the uncreated God, they contend againſt him
" that is created ; and that (on the other hand]whilſt
“ they
160 Of the Idolatry
charged on the Chap. IX.
CG
they turn to the Creature, they forget the Creator.
“For it is not poſſible, by reaſon of the different na-
tures 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
c 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 wor-
ſhip the Creature above (or beſides] God who crea-
“ted all things. But they in order to the circumven-
a όνομα το
“Ελληνικόν,
ting of the ſimple, avoid the name of Gentile (a),
which the
“yet are of the ſame mind with them. For that com-
Tranſlator
mon Sophiſm of theirs, We profefs not Two Vncrea-
has impropera a ted, is plainly a deluſion of the vulgar. For whilſt
Vocabulum
they ſay, they do not maintain two Uncreated, they
£tbnicorum.
“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 multi-
stude 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 Argu-
ment is maintained by this Father in that ſhort Orati-
on againſt the Arians, which we find about the begin-
b S. Athanaſ
, ning of his ſecond Volume (b). But the Tranſcription
7:22. Tom. 2. 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 va-
riety of phraſe.
The charge of Idolatry has been likewiſe drawn up
againſt
B.
Chap. IX. Arians and Socinians,
16 a
p.230.
againſt the Socinians, called the Modern Arians, the
Ariano-Baptiſts (a), and the Arians of Poland. Both o Polon-Conſen.
in Corp. Confer
Arians and Socinians herein confent, that they deny
the natural Divinity of Chriſt, though in other Do-:.
ctrines they differ very widely; and very much in
their explication of that opinion in which they princi-
pally agree. For Arius maintained the præexiſtence of
the Logos (6) before the foundation of the World ; d Alex. Alex-
whilft Socinus dateth the very being of Chriſt from the andrze Epifcoin
Conception of the Virgin. Some Arians maintained a conc. Nicen.
likeneſs in the ſubſtance of Chriſt to that of Gods ; p.146.
though others called him (oteporer,] one of a different format, The
ſubſtance. Sandius (c) thinketh that Arius himſelf be- nijedis dues
lieved the Son and Spirit to be ſpecifically suossia with bogár
ulicy i Guds
the Father. That is his miſtake, and it is not the only ke.
one which he has committed. We read otherwiſe of Chrift. Sand.
1.1. Hit. Eccl.
him in Socrates the Hiſtorian. In him Alexander (d) Enucl. p.219.
reporteth this to be the Dogma of Arius, that Chriít £d. .
was not xaz" svim tim matel. Alſo that the Son of Eccl. Hit.c.6.
God had liberty of ſinning. This latter he might fome- p. II.
times 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 Effence of
the Son was viſible, being created [though in that he
erred
too, no ſpirit being ſo, nor the eſſence of the
groffeſt body] ; and conſequently that his Effence was
not of the ſame ſpecies with that of the Father (e). e See Hilar.de
Generally the Arians held it to be an Angelical
, rather Syn, Advers.
Arianos,p.359,
than a Divine nature. But Socinus doth degrade it fur-
ther ſtill, and will have Chriſt be a mere man, or inno-
cent Prophet. And how wide foever 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 Chri-
ſtianity been then extant, in ſuppreſſing or burning the
Y
Racovian
d Socrat. 1.T.
59
360, 66
162 Of the Idolatry cbarged, c. Chap. IX.
Racovian Catechiſm. Arius had much the better Creed,
Socinus ſomewhat the better temper, and the greater
command over his paſſions. But both have much di-
ſturbed the Chriſtian Church, and both have been ac-
cuſed of Hereſie, Schiſm, and Idolatry.
That this laſt crime was charged on Arias, 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 So-
cinians, I mean not the worſhip of Statues, or of Dx-
mons; unlefs the Logos, as they have faſhioned him,
be to be reputed as ane of them: For moſt true is that
a Quifquis ta faying of St. Auſtin (a) in his Queſtions on Joſhuah:
tem cogitas, be "Whoſoever feigneth in his mind ſuch a God as is not
ot, alienum eon.ct God, the ſame carrieth in his heart a ſtrange and
falfum Deum
c falſe God. And this I have called negative Idolatry,
cerde fuo portat:
in the definition of that falle worſhip.
b Dijquif.Brev.
The Socinians are ſo far from the worſhip of Hero's,
6.8. p.41. Creo their Cbrift excepted, that they maintain the ſleep of
dunt (Evange- the Soul, and Breaius fome-where maketh its Dormi-
lici Jreipfâ mor-
tuos vivere. Eo tory fome Particle of the Blood. The Author of the
nimirum modo, little Book called Dyquifitio Brevis (b), propoſeth the
quo Petrum Doctrine of the Souls Infenſibility as a means of remo-
demortuos in ving thoſe of Purgatory, and of the Invocation of
aberunt ; hoc Saints
. And for the practice which conformeth it felf
autem funds to this latter Doctrine, fie calleth it a very wicked Ido-
mentum eft, non latry. In that crime if they offend, it is upon their
ac-
torii, ſed do count of the Invocation of Chriſt; whilft from a God
nefanda iſti. they have changed him into a Saint of the higheſt or-
us Idololatriz der. And this is the Particular wherein Socinus is accu-
, rum demortuo. fed by Franciſcus Davidis, who having ſwallow'd the
rum invocatio• firſt error, which rejecteth the Eſſential Divinity of
ficios cernitur Chrift, did in purſuance of it (for one falfe way does
millead
Chap. IX. Of the Idolatry of the Arians.
163
miſlead to many others) deny the lawfulneſs of his wor-
ſhip. 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 ef-
ſence, is not to be worſhipped as they pretend to adore a See socia: de
him], he hath only evaded the force of it by the ſub- in vol 2. oper.
tlety of his wit: A wit ſo able to turn it felf into all P: 713,&c.and
ſhapes and figures (a), that it could ſcarce be held faſt with Chriſtian.
by demonſtration it felf.
Frankan.p.7671
Wanderne have been accuced as idolates. But
PART 2.
Of the Idolatry of the Arians.
E 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 pla-
ces 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 ra-
ther ſuch Grammatical fubtlety, 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 b Joh. 1. 3.
made that was made. Chriſt is the Image of the inviſible Col. 1. 19,
God (c), the firſt-born of every Creature. For in [or by] 16, 19.
Y 2
him
164
Of the Idolatry of the Arians. Chap.IX:
P.53
Creatio
j
bim 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. Ali
things were created by him, and for him. And he is before
all things, and by him all things conliſt
. Theſe words toge-
ther with all other places of a like nature, the Socinians
do induſtriouſly and violently draw to a ſcope at which
a comp. Socin. they were never aimed (a). It is true that the aim of
c. 1. Sect. 7: St. Paul in the place now cited, has not been ſo partie
cularly and critically diſcerned by ſome of the moſt
Chrifto tribui- Catholick Commentators. But in general all of them
Reſp. illic agi well underſtood that theſe Expreſlions, [The Worlds;
de fecundâ, non Things viſible and inviſible; all things that were made
creatione
, h. c. things in Heaven, and things on Earth], were ſuch as
Mundi Innova- no Jews or Chriſtians commonly uſed, in ſpeaking of
tione,quoad Rea
ligionem eo
the founding the Chriſtian Church, and making the
Regnum Chrifti
, new world of the Goſpel. And where it is ſaid, That
every houſe is built by ſome man, but he that built all
b Heb. 3. 4. things is God (b); there to interpret it after this fa-
ſhion, of Gods revealing the Chriſtian Oeconomy, as
they may if they pleaſe ; (for the ſame Key may ferve
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 fake
of that error, his Divinity, and then for the ſake of
that ſecond error,his Præexiſtence and Creative power;
The beginning of the Logos is at the beginning of the
Goſpel z. and the Creation of all things is the new
Creation in Evangelical truth and righteouſneſs; how
harſhly ſoever theſe Interpretations found 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
Š
.
?
Chap. IX. Of the Idolatry of the Arians: 165
God that made the World (a), and all things therein, a A&. 17. 24.
[that is, the Goſpel with all its appurtenancies], ſeeing
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 Mofes.
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
[city o Oss, or] Image of God, and the [76ToxO
one utisew, the] firſt-born of every creature ; not there ,
by affirming, that Chriſt was not very God but his firlt
creature of a different ſubſtance; but oppoſing him to
(the sinóres, and to the dpx] the Images and the Begin-
ning of the Platonick Simonians (b). He therefore b See of the
ſeems to me to ſpeak to this effect. “You boaſt of I Groftic "Alexa
“ know not what firſt-borns and Beginnings, which & c. 10. p. 96.
“ created other things. Behold here the true Firſt-born and of the
and Beginning, who indeed made the World. [Thus dipredict of Me-
Ignatius (c) oppoſeth to the Amprends of the Gnoſticks, Marcionite in
the Son of God; affirming that there was one God of Orig. Dial.com,
the Old and New Teſtament, and one Mediator be- p.3,4,14. And
twixt God and Men, this ti Smalspylor vontãy ry at Toy , ay
of sixay ſee
Heivolta. Websque ni tatárandon, for the creating and go- p.78.where of
verning of all things : and thoſe who believe other- the e'xbres of
wiſe, he in the following Page condemneth as the of Marcus
Diſciples of Simon Magus.] The Thrones, Dominions, cign.Epift. In-
Principalities, Powers, mentioned in the next Verſe, Fadelph.p.12a
are in like manner oppoſed to the Principles or Angels, Ed. Voll.
which
Iren. I. I. c. 10.
the Elements
166
of the Idolatry of the Arians. Chap. IX.
You T&T
which thoſe Hereticks fancied to be ſubordinate Crea-
tors and Governours of the viſible World. Epiphanius
in his Twenty-third Herefie of the Saturnilians(a), de
Eye de clareth their odd opinion concerning one Unknown Fa-
áyuwsov, &c. ther, and the Cauvusis, speed, asoio, j the Virtues, Prin-
cipalities and Powers, made by him, and of the infe.
rior creatures made by them. And in his Twenty-ſixth
Herefie of the Gnoſticks, he ſetteth down the order of
their [đexortes, or] Heavenly Principalities : How little
now do theſe names differ from the (Kuerétntes, or] Do-
minions; the [apxai, or] Principalities; the [*Esoices
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 Æons
in the firſt Chapter to the Hebrews, where he affirmeth
of Chriſt that he made 'Agby et 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 falle ways: That it was he that made
the World viſible and intellectual, by what names foe-
ver they called it, or into what Claſſes foever they had
diſpoſed it ; and that this was not the effect of any
ſuch
powers as they dreamed of, they having no exiſt-
ence but in the ſhadows of their own imagination.
In the following Chapter (b), he oppofèth the Prin-
ciples of Chriſtian Religion to the Elements of their
• Verl 9. Philoſophy. And in the next Verſe (c), he oppoſeth
to the magaua of the Simonians, the fulneſs of the Dei-
d Ver. 10, 19. ty which dwelt in Chriſt. And after that (d) he twice
mentioneth his Headſhip over all apped and Egssíu ]Prin-
cipalities and Powers: And thence he moſt aptly pro-
a ceedeth to the condemnation of the worſhip of An-
? ,
Verf, 18.agels (): For of them the Gnofticks made egregious
Idols.oran hot
b Col. 2. 8,
I am
Chap. IX. Of the Idolatry of the Arians.
167
p. 114. 11
I am the more confirmed in this Diſcourſe upon St.
Paul's words by thoſe of Irenæus : *God (laid he in
his refutation (a) of the Gnoſtick Herefie) " did mal e a Ireneus adv.
« all things, both viſible and inviſible, ſenſible and ir - Her. I. 1. C. 9.
"telligible, 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 Lear-
Cened world much wanteth neither'Apzh, nor 'Aperil, nor
“ staigagt we, no Gnoftick Principle, but true and very
to God. Neither am I concerned at the Objection of
thoſe who aſcribe theſe Terms to Valentinus ; for 'tis
plain he was not (b) the Inventer. It appeareth by the b Iren. 1.1.c.$.
ftudiouſneſs of Socinus, in order to the eluding of the P.5o quer
force of ſuch places, that he believed an acknowledg- vás nezouions
ment of Chriſt as Creator, was in effect a confeſſion of ypasizas oz...
géreas, te's
his Godhead. This then being by Arius granted, and
αρχαίας εις
by Socinus denied, that Chriſt created the Natural Idrov Xaegex-
World; it is that ſingle point in which Arius apart maius Pelapa
from Socirus, is chargeable with Idolatry. And certain- ubraso SASSE
ly he is not accuſed upon flight and idle ſuſpicion, if Tivo, &c
the charge be drawn up againſt him, either from Scri-
pture 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 fence will any man, whole
prejudice does not bend him a contrary way, inter-
pret the following places? Who hath meafured out (c) 1,40 la
the waters in the bollow of bio hand 3 and meted out the Verles 18,19,
Heavens with a spans and comprehended the duft of the 20,21, 25, 26,
Earth in a meaſure; and weighed the Mountains in
ſcales, and the Hills in a ballance Wbo bath directed
the ſpirit of ike Lord, or being his coun ſeller bath taught
Him 2 TOW 90
DOW 900W sipuloxod nigri ni eolio
9:"Thus faith (d) the God, the Lord, he that created the d IIa:42. 5, 8,
Heavens,
27, 28,
168
Of the Idolatry of the Arians. Chap. IX.
I!, 12.
Heavens, and ſtretched them out ; He that Spread forth
the Earth, and that which cometh out of it. He that gi-
sveth breath unto the people mpon it, and ſpirit to them that
she-walk therein. I am the Lord, that is my name, and my
a Iſa. 43.9,10. Glory I will not give to another.
Thus faith (a) the
Lord that created thee, O Jacob, and formed thee, Iſrael!
Fear not.Before me there was no God formed, nei-
ther ſhall there be after me.
b Jer. sc. 10The Lord (b) is the true God, he is the living God,
vand 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
I 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
tem uns it ſuppoſeth ſuch wiſdom and power in a creature as
can make the World? For does not Reaſon thence col-
lect her Idea of God,conceiving of him as of the migh-
ty and wiſe framer of the Univerſe? thus the very
Americans themſelves, I mean the Peruvians, did call
See Gerard.) their ſupreme God by the name of Pachaia Chacic(c),
Vir de Idol. which fignifies 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 Dif-
ciples in their Doxologies, were wont in cunning
manner, to give Glory to the Father by the
Son
11.
Chap. IX. Of the Idolatry of the Socinians.
169
6C
ed. Sirmonde
Son (a). And ſuch a Form Eufebius himſelf uſed (b); 2. Euſeb. Eccleſ
.
and we find it at the end of one of his Books againſt ad fin. p: 388
Sabellius : “Glory be to the one unbegotten God, by a divlço
* “ the one only begotten God the Son of God, in one 5 td.contra
holy Spirit, both now and always, and through all Sabell.1.1.p.32
.
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 Crea-
tor would not by any ſtamp of his Authority have rai-
fed 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 Cre-
ator and Governour, and diſpenſer of Grace.
TH
PART 3.
Of the Idolatry of the Socinians.
c compendiolum
Socinianiſmi,
"He point in which Socinus offendeth by himſelf, is c. 8. Se&t. 7.
the Worſhip he giveth Chriſt whilft he maketh P. 142.
Hinc colligunt
him but a man ; and ſuch a man as is but a machine of animas post
animated and thinking Matter : for though he decli- mortem nihil
ſentire aut age-
neth not the word, ſoul or fpirit, I cannot find at the re, imò ne qui
bottom of his Hypotheſis, any diſtinct ſubſtance of a dem in fe reipa.
Soul in Chriſt. If that Principle had been believed by fubfiftere ut per-
him, why doth he ſuppoſe the Lord Jeſus bereaved of hec elle quod
all Perception as long as his Body remained lifeleſs in paffim dicitur
the Grave (c)? Why do his Followers maintain that
the dead do no otherwiſe live to God than as there is memoriam Dei.
in him a firm purpoſe of their Reſurrecrion (d)? for
effe defcenfum
ſo the Vindicator of the Confeſſion of the Churches ad inferos, cum
of Poland, written by Shlichtingius, is pleaſed to dif- quis in si atum
courſe : “ We believe (faid hc) not only that the Soul digitur.
" of Chriſt ſupervived his Body, but alſo that the Souls d Vind. Confeſ
Ecclef. Polon,
ff of other men do the like. But if Cichovius thinketh
Z
in V.T. morta-
os non habere
Item bung
P. Igor
" that
170
Of the Idolatry of the Socinians. Chap. IX.
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 faith, I am the God of Abraham,
Ifaac, and Jacob: God is not the God of the dead, but
of the living. Now Reaſon (the great Diana of Soci-
nus, 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 go
vern the World, and hear and act in all places at
once, (as Chriſt is by Socinus confeffed to do); in a
portion of living Matter, not fix-foot ſquare, reſerved
in the Heavens ; and perceiving by the help of moti-
on on its organs. Arius advanced the Idea of Divini .
ty to a much higher and more becoming pitch ; for he,
overcome with the plain evidence of Scripture, main-
tained the Præexiſtence of the Logos, and ſuppoſed
him to be a diſtinct ſubſtance from Matter. And he.
might conſequently affirm with conſiſtence to his Prin-
ciples, that Chriſt could know without the mere help
of motion, and be ſpread in his ſubſtance to an ampli-
tude equal with that of the Material World. For the
Material World is but a Creature, one Body of ma-
пу
Creatures, and it implieth no contradiction to fay
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 Wif-
dom. For in the Idea of God we have no other noti-
on of it than as of ſuch a Wiſdom as fufficeth 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, whilft both wor-
fhip Chriſt as one who under God diſpoſeth and go
verneth all things. It is true, that he is ſuch: but ſuch
he
Chap. IX. Of the Idolatry of the Socinians.
171
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 Wif-
dom, 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 di-
ſtinctly hear them. In them we find this Prayer made
by the pious King Hezekiah, when he was diſtreſſed
by Sennacherib (a). O Lord of Hofts, God of Iſrael,that all.37.26,1%
18, 19, 20
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 fee; and hear all the
words of Sennacherib who hath ſent to reproach the living
God. Of a truth, Lord, the Kings of Alyria have laid
waft 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 pla-
ces there are to the fame purpoſe (b), and amongſt b Sec Ifa. 41.
them thefe : Let them (the Nations or Gentiles] give & c.43.1,60 6.
glory unto the Lord (c) and declare his praiſe in the cl(a.42.12,13.
Iſlands. The Lord fhall go forth as a mighty man ;--He
Shall prevail againſt his enemies.
I have declared (d) and I have ſaved, and I have fhero- d Iſa:43,12,13,
ed, when there was no ſtrange god among you : therefore
ye are my witneſſes, faith the Lord, that I am God. Tea, 24801
before the day I was he, I will work, and who ſhall
Thus
let it
Z 2
172
Of the Idolatry of the Socinians, Chap.IX:
16.
11, 12
a Iſa 43,14,15, Thus faith the Lord (a) the Redeemer. I am the
Lord your holy one, the Creator of Iſrael, your King. (He
that raiſeth you out of mean eſtate, and ruleth over
you.] Thus faith the Lord who maketh a way in the Sea;
and a path in the mighty water s.
b Jer.10, 7, 8, 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.
c Zach 10,1,2. Ask ye of the Lord rain (c), in the time of the latter
rain; ſo the Lord ſhall make bright clouds, and give
them Mowers of rain, to every one graſs in the field. For
the Idols have spoken vanity. The eyes of the Lord
d Zach.4,10
. (d) run to and fro through the whole Earth. [The King
Hab. 1:9,10, of Chaldea](e) jhall gather the captivity as the ſand and
Mal ſcoff at Kings. Then fall his mind change, and
ke ſhall paſs over, and offend imputing this his power unte
..his god. Art thou not be from everlaſting, O Lord my
God, mine Holy One ? we ſhall not die : 0 Lord, thou
haft ordained them (the Powers of Chaldea] for judga
ment; and, O mighty God! Thou haft eftabliſhed them
ifa. 40.13% for correction. Who hath (f) directed the Spirit of the
Lord,or being his counſellor hath taught hims 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
to the one God of Iſrael
, againit Idols, by diſplaying his
ats Wiſdom and Power in the Natural and Political Go-
vernment of the World. But left 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
giſa. 40.9,10, preventing of ſuch an Evaſion. Iſaiah (g) propheſying
of the Baptist, and of the bleſſed times of the Goſpel,
14, IS.
intro
e by Gods command, though without quam à fummo
Chap. IX. Of the Idolatry of the Socinians. 173
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 ſkall feed his flock like a shepherd, sed
In the fame Iſaiah (for I ſcarce feek further than
that Evangelical Prophet) the God of Iſrael repeateth
this profeflion (a): Before me there was no God framed, a Ifa.43.10,11.
neither ſhall there be after me. Thus (b) faith the Lord Sofa ch.44; .
the King of Iſrael
, and his Redeemer i he Lord of Hoſts, & 48. 12
I am the firſt, and I am the laft, 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, event, am the Lord, and beſides me there is
no Saviour.--- Is there a God beſides me yea, there is no's
God. I know not any. (c) Yet, of the Logos, Socinians See Ch. 43
and Arians make confeſſion in the words of St. John, si
ſaying, That he was in the beginning with God the
Father.
d Confer.
The deſign of all theſe places ought not in reaſon to Schlicht
. Vind.
be baffled, by ſaying with confidence (d) theſe two C. 1. P. 54
things : Firſt, That the Power which Chriſt had was rum cultores
given him by God, and in order to his Glory. Second- non fumus.
ly, That it is not unlawful, but our duty, to wor- colimus, tan-
Chriſtum, enim
ſhip a Creature
his permiſſion it be Idolatry. If Chriſt had not been poteftatem Re-
more than a creature, God would not have enjoined adeptum,&, fin
us fo high a Worſhip of Him: neither would it have cut nomine illi.
been conſiſtent with his incommunicable Omnipotence am illius, impe-
and Wiſdom to have given him all power in Heaven rantem.
and in Earth. “ This (as (e) Athanaſius ſpeaketh) were col. 2. p.581.
e S. Athan.op. , ,
" to turn his Humane Nature into a ſecond Almighty. A,
The
174
Of the Idolatry of the Socinians. Chap. IX,
*
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
310LED the ſecrets of all Thoughts not directed to him, go-
vern and judg with Wiſdom all the World, and to
Worſhip him under this Divine Notion; what is it elle
..than the paying an homage to a preſumed Creature,
which is due only to the one very God? for what ap
prehenſions greater than theſe do we entertain concer-
ning the true God, when we call upon him,confide in
him, or revere him?
He then that meeteth ſuch an Inſcription in Racovia
a in Templo 4- as he may find often (a) in Mijna, in this manner,
frano, ap.Natbu D.O.S. and at length, Deo Omnipotenti Sacrum, and
menta Miſnica. meant of Chriſt, to whom, in the Verſes fet (b) under-
P-362, 363 neath, the application is particularly made; How mift
Re-In te he expound it ? He muſt either interpret it of Chriſt
Tranfubſtantiated as 'twere by their fancy into the Fa-
tum" de Sacrifi
, ther, or worſhipped like Neptune (c) in the D. M. at
ciis. c.2. p.27
. Rome, in the quality of the true God, whilſt he is
D.M. [ie, Deo confeſſed to be but a Creature. For they will own but
Maximo] Ne-
one God in nature and perſon, and yet will give to
Chriſt, not acknowledged as a coeternal Subliſtence,
that which belongeth in eminent manner to his Idea.
His Idea fure it is ; for that Being appeareth to our
mind as the beſt and greateſt, which with ſuch mighty
d
boro Patientia, Goodneſs, Power and Wiſdom, governs the inſenſible,
Se&. 14, 15. fenfible, rational, and Chriſtian World.
P.368. Hic eft
I end this Chapter with the ſenſe of St. Cyprian's
qui cum in par
fione tacuerit, words in his concluſion of the Book de Bono Patientiæ
Deus me (d): "[Jeſus] Is he who was ſilent in his ſufferings,
<< but will not be ſo afterwards when he executeth
venge-
. . Credo unum
$3n0 Sacrum.
&c.
Chap. IX. Of the Idolatry of the Socinians:
175
** manded this bis Son to be adored.
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
God the Father com
« manded this his Son to be adored. And Saint Paul
e the Apoſtle, mindful of his command, faith, That
“God hath exalted him, and given him a nome above:
every name ; that at the name of Jeſus every knee
“ should bom; of things Cæleſtial, Terreſtrial and In- a Rev, 22, 9.
« fernal. And in the Revelation, the Angel for- b Jefum Domi-
" biddeth John who was willing to worſhip
him (a), S.Corian rea-
" and faith, See thou do it not, for I am thy fellow-jer- deth the Text,
"vant and of thy Brethren. Adore the Lord Je-wo.. Beco
fus (b),
worſhip Gode
CG
et CHAP.
de
w
begleitete erste som
176
CHAP. X.
Of the Idolatry with which the Roman-Catho-
licks are charged ; and how far they are juft-
ly, or anjuftly accuſed.
a
PART I.
.
Of the Charge which is drawn up against them.
B
Y 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 accufáti-
on. Mr. Thorndike ſuppoſeth them accuſed, when he
dike in hun affirmeth (a), “ That they who ſeparate from them as
Weights and Idolaters, are thereby Schiſmaticks before God. As
Meatures, C. l. alſo when he ſaith (b), “ They who charge the Pa-
p. 6, 7.
b Ch,2, p. 116
“pists to be Idolaters, let them not lead the peo-
s ple by the Noſe, to believe that they can prove their
Suppoſition when they cannot.
Accuſed then they are ; and their Accuſers are nei-
ther few, nor of inconſiderable quality. I mean not
here the Mahometans and Jews ſo much as the Chriſti-
ans, 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
Chap. X. Of the Idolatry charged, drc. 177
and zealous Iconoclaſts (a) as any to whom that name a Leerclau,
has been given. And of ſuch zeal the Jews would give Turc. p. 139.
external ligns, if they had equal power. Of both the b Grotius in
learned Grotius faith (b), That they are much diver- Annot.ad.com
ted from Chriſtianity by the Images which they ſee P-314.EE
caſt in the way before them.
Judæi ac Ma-
bumetiſte 14-
The Chriſtians of the Greek Church uſe painted Ta- rum (h.e. Ima-
bles. But many of them (if many there be of the ſame ginum] aſpectu
faith with their late Patriarch of Alexandria, S. Cyril] Pantur à Chri-
do think of the Images of Roman-Catholicks, as of lo ſianiſmo.
many Idols. That Patriarch being askt what the Greci-
ans 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 See the pres
that Confeſſion. “We do not reprobate (d) the noble to his Conf
.
“ Art of Painting. So far are we from that [extreme] ap. Hotting.
« that we allow to ſuch as pleaſe, the Pictures of Jeſus forxi évode-
" and his Saints. But for the adoration and worſhip of zia, &c.
them, we deteſt it, as contrary to the Scripture, and a Sorin Reso
“ leſt, inſtead of God, we ſhould ignorantly worſhip p. 531.
“ Colour, Artifice, Creatures. He indeed 'uſeth the
word seppele, which I rend'red Adoration ; but he
joineth it with the word Sprensia, which I tranſlate
Worſhip ; and which St. Paul uſeth in ſetting forth
the Idolatrous adoration of Angels by the Gnoſticks (e). e col. 2. 18.
And it is certain by his fcope, that he meaneth the es tam,
Worſhip of Rome Modern 3 and he elſewhere (f), som er resten var
calleth it ſuperſtitious and that which ſmelleth rank of f Ap. Hotting.
Idolatry.
P. 550.
Touching thoſe Chriſtians who are known by the
g Conf.Helv, in
Corp.Confell
Title of the Reformed, they judg it one great part of ... :
their Reformation, that they have purged their Chur- Rojicomm. ditam
ches of Romiſh Idols.
or Gentium Idola,
The Confeffion of Helvetia () rejecteth as Idola- sed on Chriftia
trous, not only the Idols of the Heathens, but the chra.
Аа
Images
66
178
Of the Idolatry charged Chap. X.
Images
ligious uſe.
alſo of thoſe who have taken upon them the
Chriſtian name.
a Scot.confes. The general Confeſſion of Scotland (a), to which
ap. Synt. conf
. the Royal Family, and many others, of condition, ſub-
P. 126, 127... fcribed, calleth Tranſubſtantiation a blaſphemous opi-
nion ; meaning thereby that blaſphemy, which faith, a
Creature is God, and ſuppoſing that the Object, under
the ſhews of bread, is bread, though ſet apart to a Re-
b Polox: Conf
P. 167, 168
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 Chriſtendoni
to Gods diſpleaſure at them; proceedeth to an “ Ad-
« dreſs to Chriſt, by a Prayer, in which he is beſeech-
eed to blot out Idols, Errors, and Abominations.
c Confeffio At-
The Confeſſion of Strasburg (c) rejecteth that Wor-
Civ. 4. Imper. fhip of Images which is practiſed in the Roman Church,
Arg.Conft. Mem.
Lindau.] 6.22.
22. as contrary to the Scripture, and to the ſenſe of the
p. 196, 197, ancient Church ; citing to this purpoſe the Epiſtle of
a confell. Allg. Epiphanius, and its Tranſlation by St. Hierom, as alſo
Hic mos giori- the Authorities of Lactantius and Athanaſius.
Am foli. Dio de The Auguſtan Confeſſion (d) condemneth the Invo-
ed bomites,&c. cation of Saints, as a cuſtom which transferreth to men
the honour which is due to God only; and which al-
cribeth Omnipotence to the dead, by attributing to
them the knowledg of the Heart.
e conf. Saxon. The Confeſſion of Saxony (e) faith, of the Invoca-
P. 87, 88. Re
prehendimus tion of Saints, both that it leadeth from God, and that
banc corrupte. it aſcribeth Omnipotence to the Creature. And it fet-
lam ethnicum, eth upon the Worſhip both of Saints and Images, the
reproachful brand of an Heatheniſh corruption.
f conf. wirt. de The Confeſſion of Wirtemburgh (f), though being
Eucbar.p.115. mindful of the difficulties of its own abſurd Conſub-
p. 121,122. ftantiation, it condemneth not the Worſhip of Chriſt
under the ſhews of Bread in the Church of Rome as
an
Chap. X.
179
on the Papiſts.
o cultum Deo
.
an Idolatrous practice ; though it granteth that it is
poſſible with God to change the Elements into the Bo-
dy and Blood of Chriſt ; yet it doth not expreſs ſuch
favour towards their Worſhip of Saints. It condem-
neth 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 pub- a conf. Bobem.
Art.17.de cul-
lick Feſtivals in memory of the Virgin and other
t# Sanct.p.2016
Saints, does yet fuppofe that Worſhip of them which Inſuper
is uſed in the Church of Rome to be an honour and a- docent honorem
doration due to God.
debitum, non
The Confeffion of Bafil (b) ſpeaking of ſuch pre-eſe ad Sanctos,
cepts and permiſſions under the Papacy as it eſteemeth gines transfe-
unlawful ; doth number the Invocation of Saints, and rendum, &c.
Veneration of Images amongſt thoſe things which by Art. 11. de ila
virtue of the ſecond Commandment ane prohibited by licitis permiſ.
God.
Papanis, atque
in ſpecie de culo
In the French Synods of the Reformed, there is fre- tu"Rel. Sanét.
quent mention of Romiſh Idolatry (C).
&c. p.18,19.
For the Church of England, ſhe deſigned in her Arti- Lion. A. 1563.
c See Synode de
cles briefneſs, and avoidance of diſputes ; and having de Rochel. A.
profeſſed the Faith of one God, and one Lord Jeſus glau. A. 160r.
Chriſt, ſhe doth not infiſt particularly on the Invoca- in the Book of
tion of Saints, or the Worlhip of Images. Yet in her 5. d'Huiffean
twenty-ſecond Article concerning Purgatory, ſhe faith cipl. des Egli-
of that and of the Romiſh Doctrine, touching Pardons, fes Refformees de
Worſhip and Adoration, as well of Images as of Re-
p.308, 309.
licks, 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 Wor-
fhip which hath for its object ſomething elſe beſides
God, and is contrary to the Scripture? We cannot
Aa 2
but
France. C. 12.
180
Of the Idolatry charged Chap.X:
but think it not a mere impertinence, but a wicked
act ; an act which by contradicting his Authority, di-
miniſheth 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 come
ſecrated Elements, “That they were not by Chriſts in
“ ſtitution or ordinance, reſerved, carried about, lift-
" ed 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 exprefly brand it with the name of Ido-
latry.
In the Rubrick after the Communion, the Adorati-
on of the conſecrated Elements is upon this reaſon for
bidden, “ Becauſe the Sacramental Bread and Wine re-
" main ſtill in their very natural ſubſtances. And it is
there added, " That they ſo remaining, the Adoration
206 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 ſub-
ſtance ftill a creature, and a creature disjoined from
Perſonal union with Chriſt, and not (according to the
a Misal Rom. words of their St. Thomas (a) inſerted into their Mil-
Millam. Adoro fal) a Deity latent under the accidents of Bread and
te devotè lao Wine. And it concludeth that the worſhip of ſuch a
Que Sub bis Fi- ſubſtance is ſuch Idolatry as Chriſtian Religion ab-
guris veré lati- horreth.
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 faith that, whence ſuch a concluſion may be inferred.
It ſaith that the bread is ſtill bread in its ſubſtance, and
if
Chap. X.
on the Papiſts.
aro
181
:
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 'tis very bread in its ſub-
ſtance, 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 Apo- a SeeLieftrane
ſtles or the Prophets. And here it ought to be well no. Div. Offices,
ted, that there is a wide diſtance betwixt this fay. p.207,208.6.7.
ing, That Idolatry is a damnable fin; and this affertion, that any ado-
That Idolatry in any degree of it, and in a perſon un- ration is done
der any kind of circumſtances, actually damneth." to the Bread
I would here alſo commend it to the obſervation of there bodily
the Reader, that the Church of England ſpeaketh this received, or
of the worſhip of the corporal ſubſtance of the Ele-unto any real
ments preſent in the Euchariſt after conſecration ; and preſence there
not of the real and eſſential preſence of Chriſt. And being of
for this reaſon it left out the terms of Real and Ellen- ral Aeſh and
tial, uſed in the Book of King Edward the ſixth (a),
as ſubject to miſconſtruction. Real it is, if it be pre- b Fuell us in
ſent in its real effects, and they are the eſſence of it ſo Apol.Eccl. Ang...
far as a Communicant doth receive it: for he recei-
veth it not ſo much in the nature of a thing as in the ſum enim afle
nature of a priviledg (b). But I comprehend not the rimus veres
whole of this Myſtery; and therefore I leave it to the bere in Sacra-
explication of others who have better skill in untying mentis fuis : to
of knots.
Baptiſmo, ut
In the Commination uſed by the Church of England, in cenâ, ut eum
'till God be pleafed to reſtore the Diſcipline of Pe-
fide con ſpiritu
comedamus, con
nance, a curſe is denounced againſt all thoſe who de ejus cruce
make
any carved or molten Image to worſhip it. And as fanguine has
it is the curſe which is in the firſt place denounced on æternam.
Aſh-
Chriſts natu-
blood. 2.Book
of E. 6.
Se&. 14. P.59,
Chri-
eum Induamus :
182
Of the Idolatry charged Chap. x;
*
Afb-Wedneſday. It is true that it is taken out of the
a Deut.27.15. 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 Con-
mination, doth thereby own it to be ſtill of validity,
and to oblige Chriſtian men.
984 The Homilies which are an Appendage to our
Church, do exprefly arraign the Roman-Catholicks as
** Idolaters in the learned Diſcourſes of the peril of
Idolatry.
Alſo Engliſh Princes and Biſhops have declared them-
felves to be of the fame perſwalion.
in
b Ed.6,Injunül.
King Edward the fixth in his Injunctions (b), reckon-
1. Epife. Nor. eth Pictures and Paintings in the Churches of England
dov.Edır.p.9. [as adorned by the Romaniſts]amongſt the Monuments
of Idolatry. Of the Injunctions of Queen Elizabeth this
«Q Eliz. Iz' is the Thirty-fifth (C), “That no perſons keep in their
junct.A.1599. 6 houſes any abuſed Images, Tables, Pictures, Pain-
tings, or other Monuments of feigned Miracles, Pil-
grimages, Idolatry and Superſtition. Of the Articles
Art. of In- of Inquiry in the firſt year of her Reign (d), this is
quiry, p.238. one, and pertinent to our preſent Diſcourſe. Whether
you know
any that keep in their Houſes y
“ faced Images, Tables, Pictures, Paintings, or other
« Monuments of feigned and falſe Miracles, Pilgrimages,
" Idolatry and Superſtition, and do adore them; eſpe-
« cially ſuch as have been ſet up in Churches, Chappels
,
6 and Oratories.
This
A. 1547 29
P. 73
any unde-
eG
1
Chap. X. *on the Papiſts in ta redono
183
"dr. have not removed and taken away and utterly instant
This likewiſe is one of the Articles of Viſitation fet
forth by Cranmer Arch-biſhop of Canterbury, in the ſe-
cond year of Edward the ſixth ; * Whether Parſons,
«i extincted and deſtroyed in their Churches, Chappels,
" and Houſes, all Images, all Shrines ----Pictures, Pain-
“ tings, and all other Monuments of Idolatry and
“ Superſtition-
Biſhop Jewels opinion is ſo well kuown, that his
words may be ſpared: And that Confeſſion of Faith
which he penned, and which maketh a part of his A-
pology for the Church of England Cand in which he
calleth (a) the Invocation of Saints in the Church of a Corp. Confill.
Rome,a practice vile, and plainly Heatheniſh] is put in- and Fewel's
to the collection of the Confeſſions of the Reformed, Apol. Eccl.
under the Title of the Engliſh Confeſſion (b). But the 18. p.56.Turpe
Churches Confeffion it cannot be called with reſpect autem es planè
to her Authority, which did not frame it ; whatſoever athnicum elt
it be in its ſubſtance, and in its conformity to her Ecclefiis vide-
Articles.
b Confeffio An-
For others of the Church of England, a very Lear-glica ap. Synt.
ned perſon, the Hannibal and Terrour of Modern Conf p.89,&c.
Rome (c) hath named enough. T. G. hath indeed ex- Adet'in
Pref.to
cepted againſt many of the Jury: but whether he bath his Diſc.cone.
not illegally challenged ſo many of them, remaineth a the Idol.pra&.
Queſtion ; or rather it is with the Judicious out of of Rome.
diſpute.
The fentences of private men ſpoken on this occafi-
on, both here and beyond the Seas either broadly (d), d Auth, Queve-
or indirectly, are fcarce to be mumbered. Amongſt
them beyond the Seas I will name only Danaus and Babel quondam,
Hottinger.
Sed nunc es ſa-
Eta Betbaven,
Daneus in his Appendix to the Catalogue of Here- &c.
fies written by St. Auſtin, recounteth the Hereticks
who had offended, as he thought, in particular man-
mus, &c.
in the Church
monice Europe.
P. 230 Roma
ner
184 of the mitigation of the eharge Chap. X.
ner againſt the ſeveral precepts of the Decalogue. And
under the ſecond Commandment he placeth the Simo-
nians, the Armenians, the Papiſts, and ſome others, as
a Hottinger.in notorious violaters of it. Hottinger (a) diſtributeth
Dibert
. 1. de the falſe worſhip of the Papiſts into fix kinds of Ido-
Necefl. Reform.
latry, under the Greek names of Aptorezcoa, or Bread-
worſhip; Meetorançoia, or Marian-worſhip, to wit, that
of the Bleſſed Virgin ; 'Aylondegoia, or Saint-worſhip;
"Ayysaoranenia, or Angel-worſhip Ambayorantia, or Re-
lick-worſhip; and laſtly, 'Eixoronamstiu, or the worſhip
of Images.
P 39.
:
THI
PART 2.
Of the mitigation of the charge of Idolatry againſt the
Papiſts.
HE learned Hugo Grotins, eſpecially in his Anno-
tations on the conſultation of Caſſander, in his
Animadverſions on the Animadverſions of River, and in
his Votum pro Pace; The learned Mr. Thorndike in his
Epilogue, and in his Juſt Weights and Meaſures; Curcel-
B Curcell. Ep. læus in his Epiſtle to Adrian Patius (b): Theſe three,
ad Adr. Pats together with ſome others have pronounced a milder
inter Epift. Ec-
ſentence in this cauſe, though they approved not of
deſiat, p.859.
ſuch Invocation of Saints, and worſhip of Images, as is
practiſed in the Church of Rome. But it is not my de-
ſign to decide the controverſie by the greater number
of modern Authorities, but rather to look into the
inerits of the cauſe.
pa
And this I purpoſe to do ſo far only,as Angels, or ra-
ther Saints and Images, are the Objects of this Diſqui-
fition.
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
wor-
..
Chap. X. of Idolatry against the Papifts.
185
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 protectionzif they be truſted in as Shrines of
Divine virtuezat adventure, and in all agesz 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 fagacious Noſes. Concerning
that ſubſtance which after Sacramental confecration,
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 E-
lements, 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 Dif
courſe 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 Difputant into another Quefti-
on which hath been induſtriouſly fifted by Thouſands.
Neither are the printed Volumes touching this ſub-
ject few or ſmall. There is a great heap of them writ-
ten 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 pro-
ceed to the Worſhip of Saints, Angels, and Images ; in-
quiring how far the Church of Rome doth by her Ve-
neration render them Idols. Oro
At the entrance of this Inquiry, the trueneſs of her
Bb
Faith
::
of the mitigation of the Charge, Chap. X.
Faith in one God and three Perfons, is to be acknow
ledged and obſerved. The Creed which is formed by
order of the Council of Trent, beginneth with the Ara
ticles 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
and Roy, the conſultation of Caſſander (a), doth in this point,
Annot. H. Grot. own the Orthodoxy of the Roman Faith. In the Ar
“ticle of the Divine Trin-unity,there is nothing (faith
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 fo, either here, or beyond the Seas who
commonly paſs under the’name of Proteſtants. Curcelle-
us for inſtance fake, 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 Marefiuseppe
The Romaniſts then profeſſing the true Catholick
Faith in the Article of the bleſſed Trinity, and owning
b Verba Anaft, the ſecond Synod of Nice, (which though it favoured
probata à conc. Images ſo very highly, yet it aferibed Latria to God
Nic 2. Act.4. only (1),) they ſeem injurious to them who do not
p.758. C.D.
i only charge them with Idolatry, but alſo aggravate
offendatur in that Idolatry as equal to the falſe Worſhip of the moſt
Adorationis vs. barbarous Gentiles. They ſeem unjuſt, I ſay, in fo do-
dem & Homining, unleſs this be their meaning, that the leaſt degree
nes, en Santos of that crime under the light of Chriſtianity, be equal
mus, non autem to the greateſt under the diſadvantages of Hea-
quod aangolar, theniſm.
hoc eft,divina)
It is certain that the Romaniſts who worſhip the
amus. Inquit true God, do not worſhip Univerſal Nature, or
** enim Mofes, Sun, or the Soul of the World in place of the Supreme
derabis, & Deity, as did millions of Pagans..
Allo,
Nemo autem
cultum exbibe
or the
Chap. X. of Idolatry againſt the Papiſts
.
*187
tio.
Alſo for the Angels which they worſhip, they juſti-
fie only the adoration of thoſe Spirits, who perſiſted in
their firſt eſtate of unſpotted Holineſs: and they re-
* Rituale Roma
nounce in Baptiſm (a) the Devil and his Angels, after
de Sacr. Bapt.
the manner of the Catholick Church. And when an p. 28.
Heathen is by them baptized, the Prieſt (b) after ha- Inter. Abrenur-
ving figned him, firſt on the Forehead, and then on Reſp. Abrenun-
the Breaſt, with the ſign of the Croſs, does exhort him tio.
in this Form: Abhor Idols. Reject (their) Images. But bius operibres
Int. et omniu
the Gentiles ſacrificed to Devils, and to ſuch who by ejus ?
the light of nature, might be known to be evil Dx- Reſp. Abrenium
mons; becauſe they accepted of ſuch Sacrifices as were Int. Et omnibus
unagreeable to the juſtice and charity, and piety of pampis ejus ?
Refp. Abrenun-
mankind; Sacrifices vile and bloodys ſuch whole
ſmoke might be diſcerned by a common noſtril, to ſmell b Rit. Rom. ib:
of the ſtench of the bottomleſs pit. Yet ſome of the :32: Horrefce
Heathens exprefly denied the practice of ſuch werſhip, fimulacra.
and made to the Chriſtians this following profeſlion
(c): “We worſhip not evil Dæmons. Thoſe Spirits cs. Augi En
"which you call Angels, thoſe we alſo worſhip; the Pfal. 96. Non
« Powers of the Great God, and the Miniſteries of the Demonia: Ar-
* Great God.
-gelos quos dici-
For Hero's
, they worſhip thoſe only whom they become los comes
lieve to have profeſſed Chriſtian Religion, and to have tes Dei magni,
been viſible Members of the Catholick Church: For minifterie
Dei magni.
into that (whatſoever particular communion it was so
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 caftor, Pollux, Quirinus, among the Romans.
-Thefe firſt worſhipped falſe Deities, and were after-
wards worſhipped themſelves with the like undue ho-
nour. O home
o For Images, they venerate (for ſo the Council of ,,
-Trent loves to ſpeak rather than to ſay adore or wor-
ſhip,
Bb 2
288 of the mitigation of the charge,exc. Chap. X.
tionem autem
a In Coxc. 2. ſhip, with the ſecond Synod (a) of Nice) thoſe of
Nic
. Act:4P. Chriſt the true God, and of ſuch as they eſteem real
raſ. Omnes qui Saints in Heaven ; and not the Statues of the Sun, or
Sacras Imagines of Univerſal Nature, or of the Soul of the World; or
le venerari con-
fitentur, adora- incentionally thoſe of Devils, or damned ſpirits.
In the Worſhip of Angels, Saints, Images, they for-
a
ito Patre (h.c. bear Sacrifice, as proper to God : Whereas the Hea
Anaftafio Epifc. then did not appropriate it to Him; for ſome of them
Theopol,] tance offer'd only their Minds to the Supreme Deity, and
redarguuntur. their Beaſts to inferior gods. And the greater number
offer'd Vi&ims and their usesse stah or Prayers uſed
6 Her. Serm. in facrificing, both to God and Dæmons (b). Yet it
Prudens placa- muſt be confeſſed, that thus far the Church of Rome
vi sanguine hath gone towards Sacrifice to Saints. It hath appoin-
., ted Maffes, which it eſteemeth proper Sacrifices or Of
ferings of the Body of Chriſt to the Father, in honour
of her Saints. Inſomuch that ſuch Maffes bear the
names of their Hero's; and nothing is ſaid more com-
monly 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!
that the Sacrifice is offered to the Saint, but to God
e Concil
. Trid, only (C).
Sefl.22. c.3. de
Now that which I have hitherto ſhewed, is the fair
Miffis in Hon.
Sandi. p.853. ſide of the Church of Rome, in reference to the Idola-
er en sanit: try with which ſhe is charged. Neither hath my Pen
orum nonnullas dawbed in the repreſentation; it hath done her but
Ecclefia cele-
brare confueula.
But there is, beſides this already expoſed to view,a
rit, non tamen cloudy ſide of that Church which calleth her ſelf the
illis Sacrifici. Pillar of Chriſtian Truth. This that we may the
bet-
set, ſed Du ter diſcern, let us firſt view it in the Council of Trent,
Soli que illos. (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 dl.
redly,
interdum Millas juſtice.
amonavit
Chap. X. Of the Idolatry charged on, e.
189
rectly, or by plain conſequence, and not meerly by .
accidental abuſe, uſurp any honour which belongeth
to God.
.
F
a Concil. Trid:
PART 3
of the Idolatry charged on the Papiſts in their Worſhip of
Saints.
Irſt, touching the Invocation of Saints, the Council
of Trent determineth (a) that the ſpirits of holy InterConc.Max.
“men reigning with Chriſt, are to be venerated, and p.89s. See the
“ invoked: And that they offer Prayers to God for Bull of Pius
the 4th.p.944
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 ac-
cording 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 fame Council have . conc.Trid.de
reviſed, and for common uſe eſtabliſhed.
Yum,&c.p.918:
Now the forms and ſigns of Worſhip uſed in that See conc. Agho
Church are of ſuch a nature, that they ſeem at firſt P. 135.
view at leaſt, to give to the Saints, if not that honour
which is incommunicable, yet that which God, though satu
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 Romih Breviary, ſet out
in purſuance of the Decree of Trent, by Pius the fifth.
In that Office the Virgin is, worſhipped in theſe
c Offic. Parur
Eſtabliſh us in peace. Unlooſe the bonds of the B.M.p. 89- Ed:
guilty. Bring forth light to the blind. Drive away our 1583,& p.96,
evils, Make
us, abſolved of our faults, meek and chaſte
. &e.
Vouchſafe us a ſpotleſs life
Thon
Indice Libro
Forms (c).
190
Of the Idolatrycharged on the Chap. X.
107.
c ib. p. 103
d ib. p. 107.
.
:
a Ib. p. 90. Thou art moſt worthy (a ) of all praiſe. Let all whe
commemorate thee, have experience of thy apſiſtance.
b ib
. p. 102,et 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! 1!0
thou defend us from the Enemy, and receive us at the
hour of death."
We alſo find in that little Office this Exhortation
e lbid. p. 94. 'aſcribed to Bernard (e) : Let us embrace, my Brethren,
Left, 3. Menje the footſteps of Mary, and let 1ts-caſt our ſeives at ber
bleſſed feet with moſt devont ſupplication. Let us hold her
and not let her go till the bleſs us 3 for ſhe is able.
Thefe Forms are agreeable to many others in the
former part of the Roman Breviary,
out of which I
will tranfèribe only the following Suffrages.
f Brev. Rom. in Holy Mary (f) fuccour the miſerable, help the weak-
hearted, refreſh the weeping, pray for the people, mediate
pe 103. for the Clergy, intercede for devout women. Let all who
celebrate thy Commemoration, feel Thy Aid (3).
Additions in Hail,o Queen (h)! Thon Mother of mercy, life, fweet-
Serm. 2. de neſs, and our Hope,
we falute thee. To thee met he Daniſh
ed children of Eve, do make our fupplication. To thee we
to St. Anline figh, mourning and weeping in this valley of tears! Go to
ha Breo Rom therefore our Advocatrefs ; turn towards us thoſe the
Ad .
merciful eyes; and fhem us after this our baniſhment, Jeſus,
the bleſſed fruit of thy womb : 0 mild, O pious, Ofweet
Virgin Mary!
Many of theſe Suffrages taken in their plain and com-
mon meaning, do manifeſtly intrench upon the Prero-
gative of God. And of this kind alſo are thoſe Romiſo
Prayers which are mentioned by Mr. Thorndike in the
i Mr. Thornd, laſt part of his Epilogue (i), in which he treateth of
Epil. part. 3.
the Laws of the Church. The third fort (ſaid he)
Commem. de
Marid,
P
See this
* Porm with
ANNUM. which
ſome aſcribe
p. 107
P. 356, 357.
of
Chap. X. Papiſts in their Invocation of Saints. 191
*
6 of [the Prayers of Romaniſte 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 Pfalter 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 blef- a Servir an-
« ſed Virgin, The [Prayers of this] third [ſort]taking ritam.
“ them at the foot of the Letter, and valuing the in-
tent of thoſe that uſe them by nothing but the words
« of them, are meer Idolatries. As defiring of the crea-
«ture that which God only gives, which is the wor
« ſhip of the creature for the Creator, God bleſſed for
e 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 b Conſideri
cit, inſtead of caſting them out, it would be hard to Church of
“free that Church from Idolatry, which whoſo ad- Rome doth not
* mitteth can by no means grant it to be a Church.
The Letter then of Romill Forms being very fcan- by making the
Prayers it fell,
dalous, thoſe who juſtifie the uſe of them muſt fhew foregoing.
ſome other words wherein the Romißs Church hath ſo patinkanap
explained her ſelf to the World, that men may plainly on art
know ſhe never intended them in their common
and native acception, but in a ſenſe agreeable to the hos Dores
tenure of Scripture ; and of ſuch a ſenſe Mr. Thorndike
in the place before cited y hath, judged them ca- restoritel os
pable. bio
bonboia bon
If ſuch an Interpretation be by her promulgated to
the World, the force of the Objection againſt ſucha
Forms will be abated : abated I ſay, but not quite re-
moved. For ſtill ſuch Forms are perilouş amongſt the
vulgar, who follow the received ſenſe of words not
make ſuch
pod
with
192 of the Idolatry charged on the Chap.X:
may
withſtanding their contrary Interpretations. There
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 inter-
preted 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 veraci-
ty of his word.
Now let it be examined, Whether the Church of
Rome hath made before the world, a plain interpreta-
tion of the abovefaid Forms, in ſuch fort, that men
cannot, without breach of charity,put upon them any
other than this or the like conſtruction, avowed by
2$ce S.crefly's many Doctors (a): Holy Mary, pray for us in order to
zi c.3,
9:438
. the obtaining theſe or other bleſſings from the alſufficient
Ed.3. This is God.Otherwiſe
that Church is anſwerable for the com-
only that they mon and ſcandalous meaning of the Latine words,
eede for us, which are not now proper to Rome, but the language
of the World.
If ſuch an Interpretation be divulged we muſt look
Serm. 6. 16. of for it either in the Council of Trent, or in ſome fol-
Saints, p.195. lowing Synods, or in the Decrees of the Popes, or in
this only ace the Catechiſm, Breviaries, Miffals, or ſome other ſuch
cord, to Card. Books which are publíckly authorized by that
pour Prie. i.e. Church.
to deſire them for the Breviarie and Miffal, their Forms have
to pray for
been already produced ; neither have I omitted any
Antecedents and conſequents which may decipher ſome
hidden meaning in them. It is true, ſome Litanies ſub-
join the sainoor, 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
In his Anſwer
to Dr. Pierce's
Use
2
3
Kuet Skencor, Lord bave
Chap. X. Papiſts in their invocation of Saints. 193
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 Interceffions, 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, fuch Forms, in the ratifi-
cation at leaſt of their common uſe, following by vir
tue 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 Lack
which it ſhould open afterwards. But if the Breviary
and Miſtal be explained by the Council, they receive a
very dark Interpretation, and therefore next to inſuf
ficient. For the common ſenſe of its Forms is natu-
rally, or by cuſtom plain ; and therefore their Expli-
cation in a forced ſenſe, though exceeding open, will of
ſcarce be admitted by the vulgar, who judg by that
which is juſt before them. They like ordinary Travel-
lers 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 found of Idolatrous Forms, conſidering how **
tender Religion is of the Honour of God: and it
fhould 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,
Baza dalsger, Baal have mercy, inſtead of this ancient one, * ****
of him as of a well-wiſher to Baal, though the name
Сс
does
194 of the Idolatry charged on the Chap. X.
..
Hati
:
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 żera, though it be but
the word DEUS, or God, with a very little alte
ration.
It appeareth then that in ſome Forms a forced Inter-
pretation doth not effectually ſhew the fenfe which is
vaild 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 fug-
geſt that nothing is meant by them but an Ora pro
nobis.
For the Council where it treateth of the Invocati
a conc. Trid.' on of Saints (a), it doth not only mention the ufeful-
Sul, 25. Decr. neſs of their Prayers, but alſo of their help and affift-
Sanct. p.895. ance ; which affiſtance if it be no other than that of
their Prayers, the addition of the words, Help and
ad corum Ord Aid, to that of Prayers may feem very fuperfluous:
Something elſe that Church meaneth, and it is elfe-
Auxiliumque
where expreſſed by Patrocinium, the aid of a Patron,
conferre.
or rather of a Guardian; for that it intendeth. In the
little Office of the bleſſed Virgin this Collect is pre-
bo offic. paru. feribed (b), We pray thee, Lord,let all thy Saints every
B. Virg. p. 97. where help us, that whilft we celebrate their merits, we
may feel their Patrocinie, [op Protection.] I here inter-
pret Patrocinie by Guardianſhip, aid, and protection;
not only becauſe the word will bear that ſenſe [for in
Feſtus, Patrocinium, is, Tutela de defenſio ; and in Cicero
,
Patronus
, is, Cuftos du defenfor Colonid], but becauſe
thoſe prayers refer to their Saints as to Patrons and Pa-
e Conc. Milev. troneſles of perſons, places and things ; of which more
6.c.7. de cultu at large, in the purſuit
of this Argument. In the fixth
Council of Milan (c), it is ſaid, “To be agreeable to
bonum
.
siones, opere,
9
Sanctorum,
P. 717
« pious
Chap. X. Papiſts in their Invocation of Saints.
pious Reafon, by Divine Offices, and Litanies, to im-
plore the Interceflion or Patrocinie of the Patrons
c of Cities and Provinces. From ſuch Patrons they ex-
pect other aids beſides thoſe of their prayers; and they
tell how they appear in times of danger, and how a-
Give they are in effe&ting their deliverance. In the Cx-
techiſm of Trent (4), that Church owneth Chriſt as the a Catech. tk
only (that is, as they mean it, the principal] Patron. Trid. p.392.
And as it intends not to fignifie by that word that
Chriſt doth no otherwiſe give aid to his Church than
by his Interceſſion; fo neither doth it mean the like
by the Patrocinie of the Saints. The Council of Trent
mentions their Aids, beſides their Prayers, and accor-
dingly the people pray for them in ſuch Forms as theſe:
O holy Mary (b) ſtretch abroad the hand of thy mer- nual of Fobre
yor...graciouſly (c) hear us in all our needs and neceffi- Heigham in
ties, and leave us not comfortleſs, nor alone without help our Ladies Li-
in that dreadful day and hour, when our ſouls fhall go out turday. P.38a.
of our bodies, but allift and help us, that we may then fafe. c Ibid. p. 382.
come and enter in at the gates of Paradiſe. To thy
(d) help, o Virgin, Mother of God, poor women labour-d.
ibid.Prayers
ing in childbirth do fly: refuſe them not in their neceſſz- travelling
ties, but help them in all their distreſs, o bleſſed with child.
Virgin.
P. $19, $200
Verſ. In all our Tribulations and Anguiſhes.
Refp. The bleffed Virgin-Mother fuccour 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 besc
Ibidi the
feech thee, O Lord, that the glorious Interceffion of the Lit for a Satama
ever-bleſſed and glorious Virgin Mary may protect us, and
bring us to everlasting life. But it is certain that they
generally mean fome further aſſiſtance than that of
fupplication when they call for it; for they are taught
that the Saints arc endued with ſuch a power. Hence
Cc 2
John
...
196 i of the Idolatry charged on the Chap. X.
a J.H. Man.Pr. John Heigham in his Popiſh Manual (a), hath this Adi
at S.Omers,An.
1620. P-584
vertiſement as preparatory to Confeffion. “ Commend
« thy ſelf unto Almighty God, to his bleſſed Mother,
"and to thy good Angel, praying, that thou maiſt no
way be feduced, or deceived by the fraud of the
« Devil. Alſo to St. Mary Magdalene, and to St. Bar-
16 bara : who as it is written, have obtained moſt effe:
ctual
grace
and favour of God to aſſiſt in confeſſion,
all fuch as pray unto them for their help and afliſt-
66 ance.
::
If we proceed to other Councils later than that of
the Council of Trent, inquiring in them for interpre-
tations of Romih Offices; they are not in pretence
any more than Provincial or National Synods, not ge-
neral 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
b Concil. Rhem, the abovefaid Forms, meerly to a praying to the Saints
fub Pic Quarto, to pray for us. In many of them (b) the Doctrine of
p. 757.65
Trent, in this Article is owned and reinforced but not,
Rothom p.823. that I know of, further explained.
Rhem.ſub Greg
That which I find moſt oppoſite to the thing in
Burdig. p.946. hand, amidſt fo vaſt an heap of Decrees, is a certain
Turon. p. 100% place in the Synod of Cambray: a Synod held, ſome-
Biturg. p.1069,
o .
what more than an hundred years ago (c) under Maxi-
Aquay p. 11924 milian a Bergis, Archbiſhop and Duke of Cambray. The
mexic. p. 138.. place which I mean is in the third Chapter, under the
.
Mechlin. p.
Title, de functis; and thus it runs :
Let the Prayers of the Faithful follow the analogy
Narbon. p.
1576, 1980,
« and proportion of Faith. Wherefore let the leſs
c corcil.camer. “ learned Populace be admoniſhed, that when they
Ann. 1555
« viſit the Memorials of the Saints, and implore their
P. 176.
“ aid,
13. p. 886.
P. 1075
1542
*
Chap. X. Papiſts in their Invocation of Saints.
197
.
* 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 founds fomewhat like a Pléa 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 can-
not fuffice 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 refera
ence 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 dces not fo 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 domin. 4x4 tam
new Decretals, which make the ſeventh Book in the memaria como
Alexatione fan-
body of their Canon-law, I can find nothing after the
tử dài +
Creed of Trent urged upon all their Eccleſiaſticks, in Horft. Parad.
the Bull of Pius the fourth (b), beſides the preſſing Anime. Se&.2
of the fame Form or Oath anew by Pius the fifth,upon bcorp Fur.
the Doctors and Profeſſors of all Faculties (c)
Ca. 1. 7. C.
For the Catechiſin of Trent, I meet indeed with ſuch 2.7. Decret.
an Interpretationof the forementioned Offices, as foun- 4.3. Tit se
deth to them that do not well attend, as if all were P. 126.
meant of requeſting the Prayers of Saints on our be-
half. The place of that Catechiſm (d) is this which I
am going to mention. “We do not after the fame man- part. 4. c. 6.
ner pray to God and to the Saints. For we pray to Seå, a sumista
God, that he would give good things, and deliver
us from evil; but we beg of the Saints, becauſe they
recitandi Oram.
Decr.Conc.Trid.
46.
« are
198
Of the Idolatry charged onthe Chap. X
Hear us:
« are gracious with God, that they would take us in-
« to their Patronage, and procure of God the things
cwe need. Hence we uſe two different Forms; for
we ſay properly to God, Have mercy on us ,
“to a Saint, Pray for us : though upon another ac-
“count 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 a-
verting 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 a-
verters of evil. So in the Hymn, Ave Mari's ſtella, the
Virgin is deſired to give light to the blind, and to
a Brev. Rom. in drive away our evils (a).
Feft.Pur.p.721 Secondly, When Papists deſire the Saints to pray for
IN Offic. B.M.
p.89, &c.
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 pro-
curing 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 execu-
ting the commiſſion formerly given them. This, I fup-
poſe, is meant in thoſe Collects," where they deſire
God to protect his people who truſt in the Patro-
b Offic. B. M.
p.97.Scc Mig: “nage of Peter and Paul and other Apoſtles (b). And
Rom. in od. this Horstius means in this form of Prayer to the Vir-
say. Fac nos, gin(); I beſeech thee by that mighty favour granted
que fumus, &c. thee by Christ, that thon wilt obtain for me more grace
c Horf. Par
, to pleaſe God.
Thirdly, Though in the Litany where the Trinity
An. Se&. 2:
P. 105.
1S
Chap. X. Papifts in their Invocation of Saints. 199
:
is invoked with the form of, Have mercys the Saints
in are called on with that of, Pray for us ; (for the ſame
form fo nigh would have founded ill, as if the Saints
were equal with God); yet when the Saints are ad-
dreſſed to in diſtinct Collects or Hymns, the form is,
Help #s, as well as, Pray for us. Thus in the Hymn,
Alma Redemptoris Mater. They (a) pray to the Virgin a Brev. Ronde
in the form of, Peccatorum miſerere.
Complet.p.106,
Fourthly, Here is own'd a requeſt both for Patro
nage and Prayer.
And further, in thar Catechiſm (6), the Saints are b catech. Creo
called "Mediators and Patrons; and there is mention Trid. Liga.
"(c) of their Aids; and their Worſhip (d) is con- c toid. p.392.
e founded with that of Angels under the name of An- d ibid.pag.
gelical Spirits. And of them it is there affirmed, that
“God hath appointed them to be his Miniſters, that
U he ureth their Miniſtration in the Government,
6 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 ufually compoſed by
private Doctors, or devout Students, who often in-
termix 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 autho-
rized by the Church, to me they ſeem to tranſcend, ra-
ther than to come ſhort of the Forms of the Millal
and Breviarie. Such a Manual is that of the Hours of
of the Blefied Virgin, in which if there had been any
Inch Explication of the Forms uſed to her, it had been
fhut up together with other Manuals, from the com-
mon
200
of the Idolatry charged on the Chap.X:
lib. prohib.
p. 1423
Aven. p. 1440,
with Concil.
Trid. Decret.
Sacr, Libr.
P. 747.
b See Concil.
P: 1201,12031
1204
mon view of the Chriſtian world, by the Interdict of
acecil Medio. any vulgar tranllation of it (a). For to every Country
lan. 3. p.379, has not been granted the Sclavonian priviledg (b):
. c. II. de
That people have been allowed the Books of their Re-
ligion in their vulgar tongue, with advice notwith-
144.1, comp.' ſtanding, to embrace the Latin, though to them an un-
known language.
de Edit. 6 uſth
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
Aqu. p. 1482. the Manuals which were appointed for the uſe of the
of the Books people, whether Spaniſh or Indian, were not likely to
the Illyrical expound to them the meaning of the Roman Forms;
Tougue. for their Contents were theſe : “ The Lords--prayer;
& Syr. Mexic. “ 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 dead-
"ly Sins ; and the Salve Regina.
This Antiphona called Salve Regina, has been alrea-
dy repeated ; and it is one of the higher Forms of the
Worſhip of the Virgin. And Father Paul did in ſome
d Fulgentio in meaſure thew his dillike of it (d), in forbearing to re-
Father Pant peat it, as did his Brethren at the end of the Maſs. But
the Venetian, it is true, that he coloured his averſneſs with ſuch an
P. 43
excuſe as this, that he was not to obſerve a Decree of
e Syn. Mexic. Thirty Fryars againſt the Order of the whole Church.
Now in the abovefaid Synod of Mexico (e), there is a
p. 1298.
ſpecial inforcement of the ſinging of Salve Regina dai-
ly, and with all ſolemnity, during a great part of Lent.
And the Biſhops are there much prefled 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
the Life of
Sed. 12.
Chap. X. Papiſts in their Invocation of Saints, 201
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 Com-
mandment) the Penitent is there (a) taught to confefs. Maual or
this as one breach of it, that he hath not daily recom-
mended himſelf to God and his Saints. In the Litany
of our Lady he hath theſe Forms : me
O holy Mary (b), ſtretch abroad the hand of thy mercy, 5 Man.of J.H.
and deliver our hearts from all wicked thoughts, hurtful P. 380.
feeches, and evil deeds. O holy Mary ) we worſhip c ibid. p. 38!
thee, we glorifie thee. Words which are a part of that
Religious Thankſgiving which the ancient Church of-
fered 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,
feems as devout as Heigham now cited; for thus he
d Hort. Para.
prays (d), or comments on Gratia Plena : O bleſſed dif. Arisca...
be graciouſly pleaſed to pour forth that Grace Se&. 7. de B.
of which thou art full, that the vein of thy benignity
Virg. p.445.
overflowing, the guilty may receive abfolution
; the fuck,
medicine; the weak in heart, ſtrength; the afflicted, con-
Jalations 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 Romißb Ec-
clefiafticks 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
Day lee not only in the more private Sermons of Mon-
Dd
fleur
Virgin
202
of the Idolatry charged on the Chap. X
fieur de Lingendes, but likewiſe in the more publick
one of John Carthenius a Carmelite, at the Provincial
a concil.camer. Synod of Cambray (a).
Reverendiflimi By this Diſcourſe it plainly appeareth that the Let-
Domini mei, o ter of the Roman Forms in the Invocation of Saints,
Patres optimiz, does to the moſt vulgar ears, found as Idolatrous: as
Secro, fummi allo that that Church hath not provided any publick,
Patris filiam direct, clear Interpretation of them, in its ſubſequent
hit matrem Synods, Miffals, Breviaries, Catechiſm, Decretals, Au-
formofam,fummi thentick Manuals, or what I likewiſe may add, in its
Jam gratiam, Bullarium, which (as ſhall anon be ſhewed) exalteth
totiuſque cæle- the Canonized into the condition of Patrons and Guar-
terrene
Ecclefiæ Regi.
nam, Gratiæ ac
There then remaineth this only to be faid by the
mifericordiæ learned of that Communion : That they who hear the
** dignemiti, Church profeſſing plainly its Faith in one fupreme God
dicentes , Ave in Trinity, cannot think it meaneth by any words
Murid, kes
whatſoever to give to the Creature the ſupreme Ho-
nour of that Trinity which it fo folemnly acknowledge
eth. And indeed ſeeing all the Romaniſts believe the
Apoſtles Creed, feeing many of them appropriate all
Abridg. of Latria to God; ſeeing they teach in their Manuals(b)
in the Expof
, that therefore all Prayers are ended with [Through Je-
of the Mas: ſus Chriſt our Lord]" to fignifie that whatſoever we
beg of God the Father, we muſt beg it in the name
“of Jefus Chriſt,by whom he hath given us all things;
ſome allowance is to be made them in the Expoſition
of thoſe Forms, which found as if the Saints were invo.
ked 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
P. 294.
.
Chap.X. Papiſts in their Invocation of Saints.
1903
:
.
to .
which is abſolutely incommunicable? And whether a
Church which calleth it ſelf Chriſtian and Catholick,
ſhould not be more careful of publick Forms of ſpea-
king 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 li-
cenſe the world takes in phraſes of common ſpeech.
And here it were well if thoſe who fo often alledg Mr.
Thorndike, in favour of their cauſe, would weigh the
Words of a Letter of his, faid to be written about a
year before he died (a). “To pray to the Saints (faith a Dr. H. M. Of
"he) for thoſe things which only God can give, as all the idol of
Papiſts do, is in the proper fenfe of the words, Ido- Rome, p.gal,
« latry. If they ſay, their meaning is by a figure only Zsee the lite
** to deſire them to procure their requeſts of God,how ſenſe in Me.
dare any Chriſtian truſt his foul with that Church Thornd. Epil
.
6 which teacheth that which muſt needs be Idolatry part 3: P-386,
« in all
that underſtand not that figure? They who believe here c. 10.
not that theſe are his words, are ſure unacquainted part: 3;
with the writings of the Author (b), and the great In- Gen. 1.1. The
tegrity of the Reporter. It is certain that among our Hebrew word
felves in our more ordinary converſation, ſuch forms word in its
of ſpeech are uſed towards men, which in their ex- proper ſenſe,
tent are applicable to God. We ſay that ſuch Students proper and
had their Grace in the Senate-houſe ; or that there God. and
they have been created Doctors, (a phraſe it feems too therefore
crude for the digeſtion of fome (c) nice ſtomacks.) attributed to
When the weak are purſued by a ſavage Beaſt, or by men, how
a man cruel as ſuch a creature, they run into the arms great foever.
of kinder perſons, and deſire them to ſave them and de- miliar phraſe
Jiver them. And becauſe theſe Forms are uſed to men in the ſtile of
by thoſe who own nothing but what is humane in fay, tuch a
them, and becauſe the matter of their requeſt is appa- one was crea-
rently fuch too, and in the power of man ; theſe equi- Marquets, or
Focal phraſes are by general acknowledgment, deter- Dake, 66
D d 2
mined
the Court to
204
of the Idolatry charged on the Chap. X.
:
mined to one ſenſe. But were civil Forms more liable
to miſtake, a Church, ſure, ſhould exerciſe a more teni-
der care in thoſe of Religion; and chuſe ſuch as might
be apter to edifie than millead the meaneſt in her Com-
munion.
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 Efau 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 thất
Family had commiſſion from God to pronounce with
authority and to effect. And when an importunate wi-
dow does by her repeated crys for vengeance, or pub-
lick 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 mea-
ſure, 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 perſwalion bare-
ly on the common Argument of that Ubiquity which
many conclude to be aſcribed to Saints and Angels in
the
inës
.
Chap. X. Papiſts in their Invocation of Saints.
205
tribuitur Crea
tume, creat 74
204
the Invocation of them (a). The foundation of that a cenfell ***
Argument is laid on a matter which is difputed. For Talispui
they who contend that the Angels hear or know what to exigit, ut
is done on Earth, do exprefly deny Ubiquity to them, s qui rogatur,
Though ſome private Romaniſts have mentioned ap- jensečo exaudi-
pearances of the perſon of the Virgin in diſtant places de politiekem,
at the ſame time, and others have repreſented her or jeſt as foli Dio
Come other Saint as dwelling in a particular ſtatue. And competit; </s f?
to ſuch it is proper to put the queſtion of Arnobius :
" Let us ſuppoſe (faid he) that there are ten thouſand aderalny
" Statues of Vulcan in all the world, can that one Dei- b Arneb, adm.
Gent. 1.6.P.
ty be in ſo many thouſand habitations at one time?
But others infer this knowledg in the Saints and An-
gels, partly from the perfe&ion of their ſpiritual na-
ture, by which (faith () Dr. Holden) they know all viv. Fide Bonn
the natures, motions, and actions of Corporeal things s lyg. I 2. 4.7.
partly from their perſonal preſence as Guardians of P. 294.
men, and as Gods Retinue in Religious Afſemblies's
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 curioſi-
ty deſires not to look into ; and which the inventers
might in reverence have fpared, rather than to have
expoſed the effence 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 fame community.com
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
fpirits, we know not whether ſuch diſtance as that of
this world does binder communication. For if it be
not done by motion, they may (poſlibly) as well un-
derſtand at the diſtance of an hundred miles, as at that
of a furlong. This only I obferve by the way as an Ob-
jection,
.:
206
Of the Idolatry charged on tbe Chap. X.
jection, That the Ancients, who are ſaid to Plato-
nize, held neither Angels nor Souls departed to be
uncloathed Spirits, but united to Bodies of Æther 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 fpeaks 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 ber ſelf More
probable ſtill it is, that the ſame Angel hath not in-
telligence, 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 fome-
times 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, be-
fore 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 ſpeak-
ing inwardly:) And, in the New, but that one (as I
remember ) of Moſes and Elias when Chriſt was tranſ-
figured. 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
:
Chap. X. Papifts in their Invocation of Saints:
207
of mankind, and eſpecially to the body of the Chri-
frian Church. For fure they loſe nor their affection
in Heaven, where, whilft ſome other Graces ceaſe,
Charity is eternal and in perfection
Wherefore, though the praying to Saints and An-
gels 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, 4 Col. 2. 18,
an intrudling 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 fleepers, conſidered as ſuch ? And yet in the
inſtitutions of a ſpiritual life (b) publiſhed with Elogy, b Inftit. Spirit.
by Sfondratus (afterwards a Pope by the name of Gre 1.2.6. 2. Dos
gory the fourteenth), and compoſed by a nameleſs Vir- it memoriam
gin, thoſe feven are ſelected together with a few o inftituere fan-
thers, as Saints to be venerated with eſpecial devotion. omnium sed
What elſe are S. Sulpitius, and S. Severus, conſidered quorundam,
as diſtinct perſons ? and yet in an ancient and fair Ro- quos felesi, ma-
mifl Manual ), I find this to be part of a Litany : devotione
Holy Sulpitius, pray for me : Holy Severus,pray for me.
enltu profeques-
dos, &c. p.58.
AHO, Holy Faitis, pray for me : Holy Hope, pray for me : s. Þernardir.
Holy Charity, pray for me. The learted Biſhop Monta- Ales. Ss. Sope.
gue (d) doth call the "Romih Invocation of Saints a Placid. &c
* Point of Foolery : It being (he faith) at leaſt uneer- Ms ap. M.
tain, whether they are, and in what manner they d Bith. Mont.
can be acquainted with our wants, ſeeing their con- in his Treatiſ.
dition is not to attend us; and they are removed får of the Invoc.
of Saints,
above our reach and call. He entertained the like
opinion of praying to ſuch Angels as are not Guardi-
ans. But of them that are ſuch, he ſuppoſeth them to
be ever in procinctu, nigh at hand to men, and in atten-
dance on them all their
days. Hence he ſecth no impies
ty
P. 98.
208 Of the Idolatry charged on the Chap.X;
.
a Biſh. Mort. ty in this Addreſs (a), Sancte Angele cuſtos ora pro me,
Ibid. p.97,98
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
“ther 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 im-
pertinent, that is, a ſinful, though not an Idolatrous
practice. And indeed fo plain a miſuſe of a mans rea-
fon 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 Invo-
cation is not of Faith ; and that whatſoever is not of
faith is Gin. But what Art of thinking teacheth them to
draw conſequences on this faſhion? “Whatſoever is
“done by man againſt the preſent perſwafion of his
“ Conſcience, which admits it with great reluctancy
as irreligious, is in him ſinful : Therefore the Invo-
“cation 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 wick-
“ed practice, becauſe it ariſeth not from faith or per-
“ ſwaſion. 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 Romißh luvocati-
on 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 miſperſwaſi-
on, 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
Chap. X. Papiſts in their Invocation of Saints. 209
by Divine Omnipreſence, and infiniteneſs of Under-
ftanding, 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 defreth
him only to pray to God for him ? unlefs perhaps he
neglecteth Prayer himſelf
, and appeareth to have fin-
ned a ſin unto death, of which they are ſcarce guilty,
who beg the Prayers of others; ſuch piety being ſel-
dom diſcerned either in preſumptuous Chriſtians, or
in Apoftates.
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 found 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 a Abridg. of
Angels and Saints with Dulia, or inferior honour, Chrift. Poat.
proportioned to their Excellency, but not as God, 1. Command.
or with Gods honour. They give not to them Gods p. 123.
incommunicable honour, if they underſtand the Rule
of their Faith ; but to me they ſeem to give them ho-
nour 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 dai-
ly 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
Еe
allow
370
tus on the Idolatry barged on the Chap. X
CC
mon. Sect. 2.
CG
quos mihi in
«ther may
Patronos e
allow them for ſuch upon the choice of Worſhippers
on Earth. They inſtruct the people in their Manual,
not only how to addreſs themſelves to their Guardian.
a Horft. Parad.
Angels (a), but alſo to chafe and worſhip their Guar
Anime, de cul-
tx et Ven. ss. dian Saints (6). « They teach them (c) in their daily
Ang do Præcip
. « Exerciſes to remember ſuch Saints, that for every of
Ang. Cult. Ada
fice of life they may take to them particular Aſliſt-
C.2. P.94, &c. ants ; that fo they may pray with this Saint, and
bintit. spirit
. re ſleep with that: That ore Saint may be preſent at
1.2. Cum bis S. « 'their Canonical Hours when they read; that ano-
be by when they hear a ſacred Lectures
Patronas elegi,
i when they work, when they dine, when they fup.
fingularis,quana « They teach them (d) to ſelect one or more out of
tum quiſque
pollet, totis vi-
" the number of the Saints as their Patron; to love
fibus, cultus et *them, to imitate them; through their hands to offer
Fevere debeas e daily all their works to God; to commend them
Horſt. Parad. to their protection morning and evening, and
An, Sea. 2.26
at other times, efpecially in difficulties and tentati-
*c.3.
de Patrouille
AM & Sanctorum
ons ; to uſe them as witneſſes and directors of their
numero eligen- “ Actions.
peculiari" devon They give to this Spirit this precinct, and that
tione colendis. to another. They give to ſome Authority over this
P.100, 101,&c. diſeaſe, to others over that. They ſubſtitute
fome-O-
p.63. Decebar Ver one part of nature, and others over another part
Sanctorum, &c. of it ; though I think they do not quite tye them
de Horts Parads
from intermedling in one anothers Dioceffes or Pre-
p100. Patro- cincts. And St. Paul the Patron of Mariners
s may be
Rum & Sancton called upon in a Fever; and St. Luke the Patron of
Phyſicians, may have his aid implored in a Tem-
e See Cardin, peſt (e).
Perron. in ref.
Reſp. Reg. Ja This is an opinion maintained by them without it
sobiel.s.cz, putation of Hereſie : This they conceive to be conſiſt-
ent with
the Worſhip of one'
fupreme God; to this
they conform their daily practice. This Lieutenancy
of Saints if they do not really hold, their Church is a
felves to
at
&c.
very
Chap.X. Papiſts in their Invocation of Saints.
211
.
very Roma Subterranea, and there is nothing of its
meaning to be diſcerned above ground.
This opinion and practice had been the more tole-
rable if they had reſtrained it unto Angels
, of whoſe
preſence, knowledg, miniſtration, the Scripture hath sente
ſpoken; but they extend it to Saints, and for the ho-
lý 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 a Morfi. Parade
Spiritual Inſtitutions (b) prays not only to the Angels
, Svin. miferere
to the Angel-Guardian of her Perſon, and to the An- nobis.
gel-Guardian of her Religion, Ethat is, of her Order], Saneta Marka,
but likewiſe to St. Bernardine, St. Placidus, and other Sancti Michael
,
Saints (©), as to her ſelected Patrons
. And Horſtius (a Archangele
,
man of rank devotion towards Spirits, and often to 6 Inftit
. Spir.
be remembred by me) treateth firſt of the Worlhip of p. 55
Saints, and of them as Patrons, and then of the Wor-
fhip of Angels and Angel-Guardians. Concerning An-
gels he fheweth that holy men, ſuch as he ſo eſteemeth,
did both
pray to their Guardian-ſpirit (d), and to ſuch Horſt. Parade
Angels as were Preſidents of Kingdoms, Provinces,
" Cities. Towns, with ſolicitous zeal; and he nameth
P. 95, 96.
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), Dedice ante
“Who being formerly ſervants and ſtewards, are now
P
“ſet over all the Goods of their Lord in the land of ſervi
the living. He ſaith (f) that it belongeth to their conftituti Super
“ praiſe and glory that their Aid be invoked, and that mini in terra
they protect us in neceſſity. And he teacheth his viventium.
Reader thus to worſhip the Virgin : Holy Mary, fibid
.
ut invecen-
" Motker of God, and Virgin, I though unworthy to tur in auxili.
a ferve thee, yet truſting in the clemency of thy Mother-um eo in neces-
" ly heart, chuje thee this day before my Guardian-Angel tegant
.
eqrasi
Ee 2
An. Se&. 26
e Horft. ib. in
Set 2, p.82.
Fideles olin
66 and
213
Of the Idolatry charged on the Chap.X.
tuo, worſe
«
and the whole Court of Heaven, for my Mother and pe
" culiar Lady, Patroneſs, and Advocatrix. And I firm
* Tibi & filio "ly reſolve henceforth to ſerve (a) thee and thy Son, with
fidelity, and perpetually to adhere to you. I beſeech the
thermice or she by that love by which thy Son when he was giving up
" the Ghoſt upon the Croſs, commended himſelf to his fá
ther, 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 diſal-
loweth of ſuch Lieutenancy under God, as-men have
aſcribed to them. It mentioneth Thrones, and Powers,
and Dominions, and Principalities; yet rather in allu-
ſion to the Gnosticks (as was above conjectured) than
by way of aſſertion of ſuch Orders. Thoſe Hereticks
b fren 1.2.adv. Irenæus provoketh to tell what (b) is the nature of
Her e Dica « Inviſible Beings, what is the number and order of
nobis quæ fit 66
Angels, what are the Myſteries of Thrones, and the
Invifib. rato diverſities of Dominions, Principalities; Powers,
babent dicerle “Virtues ; and he affureth 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 thared amongſt them, though they have a
Miniſterial part in the affairs of it. · Archangels feem
no other than the ſeven Spirits typified by the feven
Lamps
Chap. X. Papiſts in their Invocation of Saints. 213
8. 2
:.
20. 02. 1, 2,
Lamps in the Temple (a). Their Office was as elect 4 Rev. 4. 5.
and eminent Spirits, to miniſter before the Throne of
God, and on folemn 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 Vir .
gin. 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 Pa-
tronage of ſeven Spirits. For St. John is required to
write to theſe Angels (b), and to reprove their faults, 6 Rev. 1. 19,
[as the abatement of Love in the Angel of Epheſus and
his Church.] And he makes diſtinct mention () of < Chap. 3,
the ſeven Spirits, and the ſeven Stars, which latter he
had ſhewed to be the Angels of thoſe Churches (d),
d Chap. 1. 20.
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 « Mal. 2.9.-
Diodorus ().
Διότι άγγά-
nos xveld -
Chriſtian Religion owneth but one proper Subſti- Toketopis
tute under God, one Paraclete or Patron, (for fo (8) Diod. Sit
. a).
that title fignifies) one proper Mediator, the glorified Phot, Bibl.
Jeſus ; the Spirits under him are but Angels or Meſfen- P: 154
gers,though ſent abroad on different Embaſſies. Where- i). Outram de
fore I know not how to approve of the expreſſion of Sacrificiis, 1.2.
a late very grave and learned Author, “who (5) 367;&c.
* ſpeaketh of the Inviſible Regiment of the World by h contemplat.
the ſubordinate Government of good and evil An- Divin.com moru
gels. It is true that the good are a Community (and
2. part.p.98.
fo in ſome ſort are the bad] but their divets 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:
914
Ofthe Idolatry charged on the Chap. X.
2
:
sa on
confeſſed that Fliſha's ſervant (to reflect a little on his
inſtance) law 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 concludcth
Miniſters than in the Armies of the World. He that
will torture this Viſion, and make it confeſs commiſfi-
on-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 at-
tendeth to his words, will call them alſo ſubordinate
Governours of the World. For they are profeſſed Re-
bels againſt God, who doth not own or treat them as
his ſubjects; but he being provoked by the perverſe-
neſs of wicked men, permitteth thoſe rebellious Dæ-
mons 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
& Bellar. 1.s, maintain (á), and ſome alſo who have not only dif-
8, 18. de Deat, puted, but even raved againſt the Church of Rome.
For fo it is ſaid by Thomas Goodwin in his Sermon of
non folum at the fifth Monarchy (b), « That the Saints on earth
Angelis iedibina “ have by their Prayers an influence in the managing
beatorum homi- « the affairs of the World, and into the accompliſh-
num regi á
gubernari fide
“ment of all the great things that Chriſt doth for his
Les viventes. “ Church. That though it may be, and it is certain,
they have not in all Ages known (according to what
Belloni is in the Prophefie of St. John) what Jeſus Chriſt
* will do next; yet that ſtill by the ſpirit of Propheſie,
vors to proven
b T. G. on
Chap. X. Papiſts in their Invocation of Saints.
215
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 fudgment, have a ſhare and
' an band in Chriſts government of the world : and that
they have a knowledg (a)( by the Angels that are a I. 6. p.8.
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 (faith he) what may
we think the Saints in Heaven (who within theſe ten
years laſt paſt, loſt their lives in the Caufe of Chriſt
he meaneth the Army-Saints, from the year forty
four, to that of fifty-four, who dy'd in mainte-
nance 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 ac-
quitted by the publick Sentence of the General Judg-
ment(b). And their opinion who give them a Lieute- b See Iren. tis.
nancy under God in the Government of the World C:31.p: 431.
before that day, does recall to my mind the Argument abibunt in in-
uſed by that truly great man Sir Walter Raleigh, in his vifibilem locum,
own unhappy Cafe: He pleaded that the grant of a uque ad Refura
Commiſſion from the King, did argue him to be ab- rećtionem com.
folved; 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 whilft I affirm, I
do not wholly ground my Affertion on the Text in
Ifaiah (c). That ſoundeth otherwiſe, whether we take c Ilaw63. 16,
it in its poſitive or hypothetical ſenſe. Its poſitive ſenſe
may
-Anime
morabuntur,&c.
256 of the Idolatry obarged on the Chap. X.
b Dion, Hali.
may be this : “Doubtleſs thou art our Father, not-
withſtanding we live not under the care of Abrabam
Cor Ifaac, but are by many generations removed from
a LXX. *A2- « them, who therefore knew us not (a), or own d us
eddu &x by
yo ipas, o not, we being not men of their times; we are their
isegin & X
“ ſeed however, though at a great diſtance ; and to
< ſuch alſo was thy promiſe made. And for the Hypo-
« thetical 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
carnaf 1.8 ...
tij ducis, general, that Angels are concerned in particular Mini-
$ul láciola Itrations ; but that Angels and even Saints have ſhares
a esia ma
da, kai
of the Government of the World, though in ſubordi-
δαίμονες οι nation to God, ſo as to be Commiſſion Officers under
*27*XOTE E the King of Heaven, and not only Attendants on his
, Xalpete. Throne, and as it were Yeomen and Meſſengers of his
Hilamizdiv. Court, (the general condition of the Angels) I cannot
admit without peril of Idolatry.
chriſtiani fimi- This in my conceit is the great reſemblance betwixt
gionim firvant,
the Romaniſts and the Gentiles: Both of them ſuppoſe
mam Deum im- the World to be ruled under God, by ſeveral Orders
,
of Dæmons and Heroes; though I have confeſſed al-
præditos mira- ready that they are not ſo exactly alike but that Rome-
culifque fuigen- Chriſtian may be diſtinguiſhed from Rome-Pagan. For
på & inquifiti- the Gentiles, ſo much hath been ſhewn already ; and it
ore, primo un may appear further, from the place of the Greek Hi-
2 Ditos refe-
Tent, deindè ve-
ſtorian cited in the Margent (b). And for the Roma-
nerantur, pat niſts, that too bath already been manifeſted in part,
Templa sis com- and ſhall be further declared: and Rivallius in his Hi-
flruunt; ut de
divis Joanne, ſtory of the Civil Law,or Commentary on the Twelve
Petro, Catha- Tables (c), does very honeſtly confeſs it. He having
Magdalena, a commented on that Law which ordereth the worſhip
aliis videmus. of the Heathen gods, both Dæmons and Heroes, lettcth
1. 2. p. 45.
Lem buic Rela
lunt, e virtute
.
Chap.X. Papiſts in their Invocation of Saints.
317
CC
.
3
fall words not unfit to be here gathered up by us.
“ Chriſtians (faith he, meaning thoſe of the Roman
« Communion ) retain a Religion like to this; for
" they worſhip God immortal : and for thoſe that ex-
“cel in Virtue, and ſhine with Miracles, firſt with
great pomp and inquiſition they regiſter them a-
mong
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-ſpi-
rits 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 Nati-
ons 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 Ex-
amples. 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, (a) Ep. Ec.
teſtifies (a), “They eſteemed the bones of the Mar- cler
. Smyra, apo
tyrs more precious than Jewels ; They kept their Exf
. Ecclef
“ Birth-days (that is, the days of their Martyrdom on p. 134, 135.
Ff
which
318
Of the Idolatry charged on the Chap. X.
And this,
P. 134. D.
b See Ludou.
which they began moſt eminently to live ]; they pur-
«fu'd them with a worthy affection, as Diſciples and
Imitators of Chriſt, but they worſhipped none but
2-moutes « Chriſt, believing him to be the Son of God(a). But
TiBHD, stor laudable Cuſtoms degenerate through time.
refu 28 ydy in the fourth Century, began to be ſtretched beyond
örra i Bes, 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 Spi-
rits, and whoſe Prayers were wiſhed , were directly
invoked and worſhipped as the ſubordinate Gover-
Viv. Præf. in nours of Gods Church.
Comm. juos in This Veneration of the Martyrs, which ſuperſtition
Lic. Dei. p.22, thus (trained, was occafioned by the Miracles which
€ S. Aug, de God wrought where his Martyrs were honoured.
c.8. De mira. Times of Perſecution at home, and of Invaſion from
culis que, ut abroad, required ſuch aids for the Encouragement of
Catholick Chriſtians, and the Converſion of Infidels
Chriftum crede-
ret, faéta funt, and misbelievers. Thus in the days of St. Auſtin, [in
&c. p.1339 whoſe Age the Geta or Goths facked Rome, and many
civ.Dei.l.1.c.1. of the barbarous people imputed the preſent misfor-
P. 34. Teftan- tunes of Italy to the Chriſtian Religion (b), ]God plea-
tur boc Marty- fed to work Miracles at the Bodies of the Martyrs,
Tym loca, Ba-
filica Apoſtolo. Protaſius and Gervaſius (c), in the City of Milan. Thus
rum, quae in idd (as is reported by Procopius and Egnatius) he miracu-
bis ad fe confum louſly faved thoſe Chriſtians at Rome, and Pagans
gientes fuos allo (d), both in the time of Alaricus and Theudoricus,
(h.e. cbrifti.
anos] alienojas who fled to the Churches of St. Panl, and St. Peter.
[he Paganos) And he did it, faith Grotius (e), by a Providence like
to that by which they were ſaved in Jernſalem, who
Append. ad had kept the Law, which was ſignified by the Letter
Commune de Than [that is, Thorah the Law,] written on their fore-
p.126, 127, heads, as is ſaid in Ezekiel. They went out of Babylon,
mundus in
e Grotins in
Chap.X. Papiſts in their Invocation of Saints.
219
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 Edi&t of Alarick, ſuch Churches were
made the Sanctuaries of Chriſtians (a).
a See Lud.Viu:
Pref. in Com.
This Inſtance, no doubt, heightned the veneration
fuos. de Geta
of many towards the Martyrs, though God wrought ſex Gothie.
ſuch things, not as teſtimonies of the power of the P. 27, 28,
Martyrs, but as ſupports to the Chriſtian Religion.
And this being an Inſtance in the Gothick ſtory, it re-
minds 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 Nor-
thern Nations, who fought their preferment by quit-
ting their own Country, In Rome it ſelf a great run-
ber 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, faith St. Auſtin in the Argument of his
Book of the City of God, charge the calamity on the
Chriſtian Religion, and blafpheme 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 re-
futing their Errors, to write that Book. For the Goths
themſelves
, the general body of them was barbarouſly b Sec Adam
Idolatrous, (though ſome of that people had received Bremenfis de
betimes the Chriſtian Faith ; for Theophilus a Gothick de superfit.
Biſhop was at the Council of Nice) and the Vandals the Elogia of
were wholly Pagans. Neither were there under Hea- Grotius before
ven a people more zealouſly devoted to Dæmons than b.it.com.
the Scythians, Getes, or Goths (b). Of the Thracian Cixi-
Getes, Pauſanias ſaith in his Beoticks, that they were a normal
only
more acute Nation than the Macedonians, and (c) by por.
Ff 2
no
of the Idolatry charged on the Chap. X.
no means fo negligent in the worſhip of their gods.
Schedius in his Diſſertations concerning the German-
gods, hath remembred verymany Gothick Deities
ringb. de angl and there is a Learned man of our own Nation (a),
Gent, Orig.
who tells us that he hath not numbred the half of
Diſcept.p.320. them. Of Herald the firſt King of Norway, it is re-
b crantz. Not. ported by Crantzius (b), that he offered two of his
Hifl.13.03.
own Sons unto his Dæmons, for the obtaining at Sea,
ſuch a Tempeſt as might diſperſe that Armado of He-
rald 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 Chroni-
cle of Swedeland, the inferior Deities of that place ex-
ceed the number of the Villages ; and I need no fur-
c Fel Fab.
ther inſtance than that which I find in Felix Faber (©)
Hit. Smev. 1,2.
C.17: P: 315. a Monk of Ulma.“ A Town (faith he) nigh to Uima
«.is Sefiingen, 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 Militiazis the
" Patron of the Church, and the Guardian of the
Vlmenfes. 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 Bleſled Virgin in the publick ſtreet. There ſhe
" demonſtrates by certain Miracles, that ſhe dwells in
" that place. Thence ſhe looks upon Olma with the
eyes of mercy,and defends it. In that Village S. Udal-
ricus is Patron of the Church; an excellent Guar-
« djan of the Citizens who implore bis Aid. On the
"North,
:
CC
Chap.X. Papiſts in their Invocation of Saints. 221
CC
, in
juſt now heard from Felix Faber) among the Nor-
North, on the Royal Mountain of Elchingen is pla-
“ced a lofty Throne of the Bleſſed Virgin, to the
terror of all that have evil will 'at Olma. He fur-
(ther 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-lide,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 Dæmons, it is no wonder if
many Chriſtian-Romans, to mollifie their ſavageneſs,
and to induce them to Chriſtianity, fo far complied as
to offer them Tutelar Saints and holy Angels inſtead wish, siap
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 Dæmon:
worſhip there, both happening in the fourth and fifth
Centuries. And it may not be unworthy the Obſerva vitit
tion of the Reader, that in the fifth Century, St. Mi-
chael the Archangel, a moft eminent Patron (as we
Tom.6. A. C.
thern Chriſtians, was firſt Commemorated in the We-
ſtern Church, by a folemn Feaſt (a). I would here a Baron Annal.
further note, that Woden (not the Mercury, but the
493. Sed. 43,
Mars of the Northern Idolaters) was in higheſt eſteem 44. p.537.
among them: That Michael anſwereth to him, being, b Lit. de Sanet.
as the
Roman Litanies (b) ſtile him, the Prince of the Paradij. An.
Heavenly Hoft. That this Feaſt of St. Michael was Se&. 2. p.952
then inſtituted when Peace was deſired betwixt Odoa-
Princeps cele
cer King of the Heruli, (who came firſt from Scanda- ſtis ezercia
nivia, and were called afterwards Lombards); and tus.
Theodorick the firſt King of the Goths in Italy.
Having thus aimed at the reſolution of the fiaft In-
quiry, the occaſion of Dæmon-worſhip in the Church;
S. Michael
I pro-
Of the Idolatry charged on the Chap. X.
a Becan. Com
pend. Man.
Sanct. p. 290*
Eum inde ex-
I proceed to ſhew in the ſecond place, That this wor-
ſhip derogateth from the Honour of God as Gover-
nour of the World by his inmediate felf, though alſo
by a Subſtitute ; for he is likewiſe the ſame Effential
God.
It is both by the Romaniſts and the Reformed ac-
knowledged, 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
any
where declared that he hath divided the Regiment
Controv. I. 1. of the World into ſeveral Lieutenancies of Angels or
C7. de Invoc.
Saints. He hath no-where ſhewed us, that he hath gi-
Quotidiè frum ven to this Angel, and that Saint (not to a Saint eſpe
cially) a Commiſſion to rule in ſuch a Precinct, or a
perimur, nam
multi invocati. Patent to practice as a Supernatural Phyſician, in ſuch
one bujus vel
a City or Town, or any-where, in the cure of ſuch a
illius Sancti,
conſequuntur,
diſeafe ; or Orders to allift at this Mals, and that Con-
ſanitatem cor- feſfion. If therefore ſuch effects of Protection, Health
poris, alii do- and aſſiſtance follow, and are believed (a) to come
num caftitatis
from this or the other Saint, though as ſubordinate to
b.canis. Man, God the ſupreme Governour, and infinite Phyſician ;
ed Beat. Mich. yet a degree of Truſt is put in them (b) as Plenipoten-
Archang. Pre- tiaries or Subſtitutes of the King of the World, and a
Milatie Prine degree of thanks is given to them as to ſuch Delegates
.
And God ſeemeth robbed of the honour of diſpenſing
populo Dei, et particular favours, though the general Grant be deri-
militantis Ec ved from him. Whereas it may be in many caſes God
clefie contra himſelf hath done all without ſo much as the Miniſtry
implementare care of an Angel, much leſs of a Saint ; and conſequently
fimul adverfus ought to have received the whole honour, of which
Sultus in vità good part being (though by miſtake, a miſtake ſoon
a morte Pa- rectified by them who examine things) aſcribed to the
trocinio tuo de Creature, is therefore in that degree Idolatrous. A
fende ſub.
Jiva.
good part is in theſe caſes generally aſcribed to Saints ;
&c.
cpsuni
and
1.
Chap. X. Papiſts in their Invocation of Saints. 233
and it is well if ſome look up any higher at the time
of their deliverance. We fee, in the adminiſtration
of political affairs, that Subjects, though owning, no-
tionally, 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 fer-
vant 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 fupreme Author of this priviledg.
And it is plain, from Romiſh Hiſtory it felf, that the
pay goes to that Saint who is believed in Commiſſion,
whilft God is, by ſupine inadvertence, ſcarce remem-
bred. So the Liber Feſtivalis (b) tells us, That b Lib. Fell. in
when S. Gilbert was afflicted with a foar Throat, “The die Annunc. Bu
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 Anna-
liſt Baronius, and applied unto the preſent occaſion.
This laborious Writer is looked upon as the very
Champion of the Papacy. His Twelve Tomes of Ec-
clefiaftical ſtory are reputed fo 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 By-
gors for the Papacy, thought it fit to be tranſlated in-
to all languages, and ſet on foot a Poloniau, Italian,
and German Verſion. If he ſpeaks not like a true Ro“
men Catholick, from whom ſhall we hear the words of
a ſon of that Church? Hear him, then, at the end of
M. p. 234-
224
ise of the Idolatry charged on the Chap.X.
-4
to the , ,
his ſeveral Tomes, and you will find him, owning in-
deed 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 remem-
brances 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 Ar-
liſtance 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
2 Baron. Annal. the firſt Age. “His Doxology (a) is offered to the
Tom. I. p. 817. Father, the Son, and the Holy Spirit, and likewiſe
“ ciliatrix of the Deity. For to her ( faith he) as
"we refer all theſe our works, they being received
b-ut ipfa from her; ſo likewiſe to her we offer them: That
Eadem, qualia" the fame (1) Virgin may offer them, how mean ſoever,
lecto filio fuo “to her beloved Son; That She may ſancrifie them with
porrigat, ut im- “the vouchſafe of her bleſſing, and obtain that favour
ctione fanctifi-
« for the oblation ; that be may be to us a portion in
cet, illamq; pro “ the Land of the living. And over the words of
poſcat; ut Ipfe this Addreſs the is pictured Crowned, and with her
fat nobis partio 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 Conclu-
c Bar. Annal
. ſion of it. “Here then (c ) let our Diſcourſe, wea-
« ried with a longer journey, opportunely repoſe it
863
“ ſelf: And, being mindful of the benefit, let it thank-
fully caſt it felf ( as is our cuſtom ) at the feet of
Ed. Colon,
munere gratiam
in Terra viven-
Tom. 2. p.
(the
6.
Chap. X. Papiſts in their Invocation of Saints. 225
* the moſt holy Mary the Mother of God: That it
may offer to her, from whom it acknowledgeth the
mbole 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 fafe Ark in which our labours may
“ be kept, and in ſafe cuſtody protected ; left 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
4 committed to her care.
In his third Tome this is his Peroration : “Seeing
"now (a) (as ſaith Ecclefiaftes) Rivers return to the a Baron. Annal.
Tom.3. p.894.
place whence they came that they may flow again; it
is plainly fit that to that Fountain,whence all our la-
"bours have flowed, they be recalled as to their
per Original, and by reciprocal flux be thither re-
«
" on 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 An-
nals, as we have already done thoſe other which we
have publiſhed.
His Peroration in his fourth Tome, thus beginneth:
CC
“Now (b) by your Aid (Virgin Mary, Mother of b Baron. Ansafe
God) pay we down the fourth part of our Task
Tom 4-P-787
" and to you we pay it, from whence we received it.
* For you have found it Wool and Flax, and wrought
66 it
pro-
GS
of the Idolatry charged on the Chap.X.
< it with the counfel of your hands. Wherefore, for
" the reſt of the work, perform it your ſelf ; and
" weave thofe 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.
a Baron. Annal. “ This (a) fifth iſſue, Mother of God, received from
Tom,5.p.771.6
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
b Baron. Annal. - Haven (b) in which men fail not. We contract our
Tom.6. p.772: “ fails, and we faſten our Cable to a ſolid Rock ; in-
“ ténding in due time to ſet ſail again. Now then what
“ remaineth but that we betake our felves by humble
* fupplication, 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, fo let
of us offer to her our Pen, that it may obtain that
“ rich benedi&tion from her, by which (after the man-
ner of the rod of Aaron which devoured the rods of
" the Magicians) it may refift all the endeavours of
gain-layers, and like to that, flouriſh; whilſt the
“other rods, brought by rebellious Controvertiſts
,
“ wither away : Laſtly, That like that in the Taber-
“ nacle of the Covenant, it may be perpetually pre-
"ferved 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
(CC) with
2 했
​Chap.X. Papiſts in their Invocation of Saints. 297
ciâ accendentes
.
CHrantes
(4) with great affiance ; for thou performing theſe a Magnâ fide-
" things, crowneſt no other than thine own gifts. (for acendentes,
The ſeventh Tome endeth on this faſhion.
fure by mi-
* Go to now (b), let us give thanks to God, as we Freita
e are wont, for the finiſhing of this ſeventh Tome of b Baron.Annal.
« Annals; and let us offer the work in like manner to Tom.7. p.812.
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 imperfecti-
on of the Author that offers it. [Having ſaid this,
and added a complaint of his troubles and interrupti-
ons in the writing of this Volume, which he calleth
his Benoni ; he thus proceeds.] “One thing more on-
st ly I have to ask; that ſeeing theſe very unquiet,fad,
" lamentable, fearful and dangerous things have hap-
pened to me, O Mother of God, not without (c) Non nifi te
your Providence;you yourſelf would daily bring help
to me, journeying in a flippery path, expoſed to
great danger, and every moment in hazard of 16-
fing eternal falvation ; and give protection to an un-
In the Concluſion of the Eighth Tome, he giveth
thanks to ſome Martyrs together with the Virgin (d); d Baron. Annal.
Tom.8.p.753,
offering to them all his Tomes in gratitude, and which
Was much more, his very ſelf.
nos iisdem, quos
Of the ninth he faith (e), That he brought it to an Ducem to Co-
end by the favour of God, and the aid of the Virgin mites, omnid
who helped him by her Prayers.
ifta pra gratik-
In the end of the Tenth (f), he prayeth to God for pendimits, im
eternal happineſs by the Intervention of the Mother pei di malay xis-
" of God with the Father for him ; further beſeeching Baren. Annala
him that ſhe which always helped him in his work, Tom,9.p.935-
might be the Conciliatrix of eternal reward in the cid. Tom, 10e
glory of the bleſſed.
Gg 2
In
.
afetled man.
754. funt ergs
frans
yam actione rem
P. 964.
5
228
Of the Idolatry charged on the Chap.X.
P. 758.
P.916.
a 11. Tom.11. In the end of the Eleventh Tome (a), he ackuow-
" ledgeth 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 continu-
ed his Perorationszfor he concludeth his whole work of
b Id.Tom.12. 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 La-
bours, as her eſpecial Province. He owneth God and
Chriſt as the Fountains of Grace; but he ſuppoſeth her
the Conduit, conveying them to himſeif. On her he
truſteth; to her he offereth folemn,and repeated thanks.
And though he often mentioneth her Prayers for himr;
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
aſliſted in this great work, theſe Twelve Labours. of
the
Chap. X. Papiſts in their Invocation of Saints. 229
was
:2***
the Roman Hercules (which others, conſidering the par-
tiality 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 imme-
diately the underſtanding, memory, ſtrength, and other
abilities by which he wrote ; has he not then facrile-
giouſly 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 ex-
ccfs of Marian-zeal? Why, the Mother of Cæſar Bastie mins
ronius (as they tell us *) going when big of him, to c.6. ph. 6 de
the Temple of the Virgin, felt the Babe, like a ſecond
born, ſhe offer'd him to the Patronage of the ſame
Bleſled Virgin. When he was two years old, and af
Hicted with a very dangerous Diſeaſe, ſhe pray'd to her
three days, and then received him reſtored from the ve-
ry article of death, together with a voice ſaying to
her, Be of good comfort, your ſon shall not dye. Baroni-
33 mindful of this benefit, always honour'd the Virgin
with fingular obſervance; and he marked his Books,
his Tables, his Images , every thing with a device,
which lignifies Cafar ſeruus Mariæ ? 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 pie
ty of mind.
The Devotion of Lipfius is ſo like to that of the
Cardinal Baronius, that I may not improperly here ſub
join it.
In
230
Of the Idolatry charged on the Chap. X.
H н
P. 1245
2) Lipſ. Virg. In the firft chapter(a)of his Virgo Hallenſis, he calleth
adenoci. Bleſſed Mary the tutelar goddeſs of Halla; that is, of
in 8vo. veſal. Halle in Heinalt, ſeated on the Seine; and he profef-
A. 1675:
“ſeth, 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.
(6) Id. ibid. In his ſecond chapter (6) he maketh to his Patro.
neſs this fupplication : 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.
(c) 'Id. ibid.
In his fixth chapter ) he mentions a miraculous vi-
p. 1254,1255. Ctory obtain'd by that City over her enemies, who had
with powerful arms entred into her. And this deliver-
ance he ſuppoſeth to be wrought by the Patronage of
the Virgin, who was invok'd. And he accordingly ta-
(d) Quis non
tum laudes gras
keth notice of the Praiſes of Heart and Voice (d),
tefq; ſacræ Vir- which every preſerved Citizen did offer to that God-
plaufu, dixit
re) Id. ibid. p. In his eleventh chapter (e) he telleth how a man
poffeffed 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 pow-
erfil, o merciful Goddeſs! defend us alſo from this ſub-
til Serpent. And thou, who didſt once bruiſe his kead in
thy Conception, affiftus fo effečnally, that his tail may
neither ſcourge #s, 105 throw us on the ground.
Then, after having ended his Legend conſiſting
ing of
divers Miracles wrought at her ſhrine, he falls again to
his Prayers in his thirty-ſixth or laſt Chapter; and this
(a) Lipl
. op. 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
gine Corde, Ore, defs.
1260.
P. 1288.
inno-
Chap. X. Papiſts in their Invocation of Saints.
231
Pennam tibi
invocate ; Protect and take care of us both in publick and
private
. Thou haft ſeen us theſe forty years toſſed in a
publick fform: O Mary! calm this tumultuous Season
He concludeth with a Poetical Confecration of a
ſilver-Pen (b) to her, who had ( as he believ'd) beer (b) med kann
the author and finiſher of his ſtudies.
Now then, ſuch kind of Worſhippers do in part re merto, come
vive one degree of the Idolatry of the Gentiles, who fecravit Lipa
divided Places, Perſons, Things, Actions, fubject to the Nam. Namite
Supreme God, amongſt Sempiternal or Canoniz'd Spi- ithet iteko
rits. The chief Architect of the Egyptian Pharos, put Etamine
upon his Workmanſhip this Inſcription, Soſtratus of hæc abfoluta
Gnidos, the Son of Dexiphanes, to the Gods Protea fist Tuca.
chers 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 fure, 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 Learn-
ing), and who have been upon the place, that the (c) DB-in his
Church is dedicated to S. Nicholas, " That he is the ſecond Vol.
of fravels,
ſuppoſed Patron of that dangerous Whirlpool in that
69.
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 milleadeth them
from praying aright,
Martinus de Roa, though a learned Jefuit , and a
Spa-
232 Of the Idolatry charged on the Chap. X.
Roa de Die Na- ic
tali Sacro o
Eur, &c.
Spaniard, does openly declare the nature of this Ro.
miſh practice ; he does not ſeek to give a falſe colour
to it, but he ſhews it as a Practice which plainly agree-
eth with the worſhip of the Gentiles.
" He ſpeaketh
(a) Martin. de « out, ſaying (a) that it is a Rite amongſt them to call
upon the tutelar Deity of the Nation ( as upon
Prof. p. 11... “St. James in Spain, ) at the beginning of their Bat-
acclamato The tels. And this cuſtom he parrallels with that of the
Gentis Divo, ut Macedonians in Juftin, who in their battels called ſome
B. Facobo apud times upon Alexander, and ſometimes upon Philip, as
lia committur- upon Gods ; invoking their aid for the ſucceſs of
their Armes. And then he ſubjoyneth the practice of
the Germans, who as Tacitus reportech ) joyned not
in fight with their enemies, 'till they had ſolemnly
prayed to Hercules.
This kind of worſhip the Pope continueth to en-
courage, by ſetting up new Saints, as Tutelar Spirits,
in his Canonizations of them. Thus for inſtance
fake, Pope Clement the Tenth confirmed the decree
of Pope Clement the ninth, in which St. Roſa is crea-
(b) Bullar. de ted Patroneſs of the City Lima (b), the chief Town
can. B. Roſe. and the Archiepiſcopal ſeat in Peru ; and principal
Protectreſs of the fame Kingdom of Peru, and of all
the Provinces and Kingdoms of the Terra firma of all
the Peruvian America, and of the Philippine Illands.
(e) Billar. ib. And this it ſeems was done to this end (c), that an ad-
ut venerationis dition might be made to the veneration of that Saint :
fiat acceſfio,&C: « and that through her interceſſion the People of thoſe
parts might the more ſtrongly hope for Patronage or
Prote&tion. So S. Thomas de Villanova is canonized
(d) Bullar. de by Alexander the ſeventh (d), who whilft he regiſtreth
Can
. S. Thome him in the Calendar of his gods, uſeth this Exhortati-
de villanova, p.
on: “Wherefore let us go with boldneſs to the throne
“ of the Divine mercy, praying with heart and voice,
" that S. Thomas may prelide over Chriſtian people by
his
P. 499, &c.
978.
Chap.X. Papiſts in their Invocation of Saints. 233
the top
« * his Merit and Example ; that he may aſſiſt them with
* his Prayers and Patronage 5 and that in the time of
« wrath he may become their Reconciliation.
Such Deities the Papacy ſetteth up; and nothing Party,
is more common than for the people of that Church to D.O. M. Inte
fall down and worſhip them in that quality. Neither mirate Virgini
can Travellers (hun fuch Statues and Inſcriptions, as Lamberto, te
give them advertiſement of this worſhip of Tutelar clefie o Pa
Saints. Such an Inſcription is that at Bruffels betwixt telaribus, Make
the Quire and the Sacriſty of the Cathedral (c): The Henr, &c. pore-
Monument is dedicated by Maximilian Duke of Bava- bat. A. 1658.
ria, and Archbiſhop and Elector of Colen, to the imma- della Valle's
culate Virgin, and to S. Lambert, as to the Tutelar Travel.p.397.
Deities of that Church and Countrey. S. Michael it's hymne de
alſo is the ſpecial Protector of that City, and upon Sainte Genevi.
of its Townhouſe ſtands his Statue in braſs, fue Patrent de
Who can go into Lentini, and not have notice of the 4. 1603. and
three French Brethren and Martyrs, Alfio, Philadelfo
, before it by
and Cirino, venerated there as its Patrons and Guar- Verſes.
dians f)? Who travelleth to Utopolis or S. Veit, and Tuflos federek
feeth not the four Chappels on the four Hills of S.Veit, Francorum ima
S. Vlrick, S. Laurence, s. Helena ? or heareth not of perii, pii
St. Veit, or St. Faith, as of one that cureth the Dan- Rigum tibi các
ra aſidua,
cing-lickneſs known by the name of Chorea fan&i viti?
Who entreth Paris and heareth not St. Geneviefve ce are tali proti
.
lebrated as the Protectreſs of it? And is not ſhe called theſe p. 2.
the Guardian of France, and the North-ſtar (a) of her - Bile fixe
Imperial City ? Who underſtandeth the ancient eſtate seus
Sous qui la
of England, and is ignorant of the Veneration which Nef
it hath had for its preſumed Patron St. George ? So
great it was, that when certain Holy-days were abro- Vogue fars
gated in the Reign of Henry the Eighth, the Feaſt of, crainte-
St. George (6) was excepted, as well as thoſe of the See Biſhop
Apoſtles and our Lady. Who croſſeth the Ocean, and Sparrow's.col
vifireth the Mexican America, and obſerveth not that a26.
Hh
St. Jo-
Franci
miere
234 of the Idolatry charged on the Chap. X.
Cultores.
€ Syn. Mexle. St. Joſeph is made the Patron of new Spain ? The Sy-
Stat. par. 1, nod of Mexico confirmed at Rome, hath declared him
* Aug wich. to be fuch (c), and given particular order for the ce-
in Epift. ad lebration of his Holy-day.
omnes Marianos
I am not able to recount to how many places, per-
urbs Antverpi- ſons and things the Protection of the holy Virgin is
a cui tu pre ſaid to extend * The fancy of the eloquent Jeſuit Ra-
Marchionilla, pine hath made her (d) to preſide over Clouds and
na foro_23Tempeſts (e), over
Tillage and Paſturage (f ), over
d Ren. Rap.Ecl. Flocks and Herds. To her as Queen of Heaven, the
Sacr. in Virg. Author of the Monument of Galeacius Caracciolus (8),
13. p. 41, 42, dedicateth it in the quality of a Marble-Chappel, in
43. Ed. Lug. thankful acknowledgment, of the many favours ſhe
e Poftquam il conferred on that Marquis, and of the many evils from
lam cæli Tema which ſhe fecured him." At Rome in the Church Maria
peftatumque in S. Angeli, the Inſcription ſeemeth to inſtall the Virgin
tentem de
into that Preſidency over it, which before was held
Repice mes Fa by ſome god of the Gentiles (5). A like change is infi-.
tilis. nuated in the Inſcription found in the Ædes Martis,
Interea largo turned into the Temple of St. Martina (i). Now what
kier Annis ſeemeth all this but refined Heatheniſm When men
contingat, veni. truſt in St. Hubert as the Patron of Hunters ; do not
ampla culono. they the like to thoſe who truſted in Diana the God-
DA Gleba Agri- deſs of that Game, and the Patronefs of Foreſts ? up
colis fælices on which account ſhe was of old the celebrated Deity
of this Iſland, which then was a kind of continued
Paſcua da Gle. Wood (k). When they apply themſelves in a ſtorm to
globos naming the Virgin Mary ; do not they the like to thoſe who
tribus Agnos. in perils by water called on Venus (1)? When they put
Et qua tuta da. confidence in St. Margaret, or the Virgin Mary (m) as
etia, Jerva.
g Chytr. Monumenta Neopol. p.50. Thi Regina cæli, &c. h Chytr. Mon. Roman, p. 26. Quod
Fuit idolum, nunc Templum et virginis,Autior eft Pius ipfe pater : Dæmones aufugite. i Id.ibid.
p.22. Martyrii, Virgo, getans, Martina, Coronam ; Ejedo bine Martis nomine, Templa tenet.
k Gildas Poëta Brit. ap. Pont. Virunnium 1.1. ar. p.1, Diva potens nanorum terror filveftribus
Apris,&c. 1 Grat. ad Johan.Reigersb. ex utro #aviganten. Epigram. 1.2. P-301,-Ai Pela
go Venus orta, meta defiflite, dixit, non erit in noftris tam grave crimen aquis. m See 7. H.
Manyal. Prayers in Travel P.519, $20
the
pos.
Chap.X. Papiſts in their Invocation of Saints.
235
called her
per quos Deus
the Patroneſles of Women in Travail, and Children in * Alence they
Infancy, do they not follow their pattern who relied
Aoxcíc, quafi
on Diana (n), Statina * or Cunina (o) in ſuch caſes ? partis Arbitra:
When they pay their Vows to the Virgin for the ſafe See T. Bar-
ty
of their Children, do they not like Baffa or Sulpi- perio vet. p.92.
tia in the Inſcriptions of Gruter (P), who paid theirs in See Pignor.
the ſame caſe to Lucina or Juno ; and to Caftor and p.380, 381,
Pollux (9)? And is there fo vaſt a difference betwixt p Grut. Inſer.
the devotion of a Heathen Conquerour who offered 13.4
q Id. ib. p.98.
his Sword to Mars ; and of Henry of Valois, who ob- Calt
. & Pol.
taining a great Victory over the Rebels in Flanders,
Diis Magnis
Sulpitia, &c.
conſecrated to the Virgin the Horſe on which he char- ob fil. faluti
ged, and the Arms with which he fo ſucceſsfully fought? reftitutum.
On both ſides here is confidence in a Cæleſtial crea. Decr. Conc.
ture as a ſubſtitute of the ſupreme God, and thanks Trid. p. 389:
Quod ſi Reges,
moſt folemnly paid to it. Only for the Objects, the one
fort of them is Chriſtian, the other Pagan ; but both mundum gubera
kinds were reputed Divine, and worthy,by their Ado- nat, tanco ha
rers , both were judged Cæleſtial Magiſtrates (a) and Angelicis fpiri-
Senators (b), as the Saints are called by Horſtius, and tibus,quos Denise
the Catechiſm of Trent. And by the Interceſſion of elle voluit, &c:
ſuch Senators, is often meant in the Church of Rome, 6 Hor. Par.An.
their prevalence with God in executing the office of seå. 2. Hymn:
their Patronage. Hence they ſometimes pray to God ſto cujuſcunque
(c), “That the glorious Interceſſion of the ever-blef- Sancti. p. 118,
led and glorious Virgin Mary may protect them, and Felix N
* bring them to life everlaſting.
The particular Inſtances of the Romiſh Patrons and natores jam lo-
Patronelles are too many to be here Hiſtorically fpo- res Chriftum
ken of
. I find enough of them together in the learned murdi Judicem:
Homily againſt the peril of Idolatry, and with them I beu, timemus,
will at preſent content my ſelf. “What, I pray you, To Patrono de-
ſaith that Homily (d), be ſuch Saints with us to iram Dei vin-
lada, carnem fræna,&c. c 7. H. Manual, p. 386. d Third part of the Hom. agaipft Idol
P. 46, 47, 48.
Hh 2
u whom
:
119. Gaude
Inter Cæli sem
“
dicem. Culpas
236
Of the Idolatry charged on the Chap. X.
« whom we attribute the defence of certain Countries,
ſpoiling God of his due honour herein, but Dii Tx
telares of the Gentile Idolaters? ſuch as were Belus
"to the Babylonians and Aſyrians ; 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 Præſides with
" the Gentiles Idolaters ſuch as were at Delphos, A-
pollo ; at Athens, Minerva ; at Carthage, Juno ; at
“Rome, Quirinus, &c. What be ſuch Saints to whom,
contrary to the uſe of the Primitive Church, Tem-
ples and Churches be builded, and Altars erected
" but Dii Patroni of the Gentiles Idolaters? ſuch as
were in the Capitol, Jupiter ; in Paphus-Temple,Ve-
nus ; in Epheſus-Temple, Diana ; and ſuch like.
“When you hear of our Lady of Walſingham, our La-
dy 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 ? - Te-
"rentius Varro ſheveth that there were three hundred
Jupiters in his time. There were no fewer Veneres
nay scand Diane. We had no fewer Chriſtophers, Ladies,
****** and Mary Magdalens, and other Saints.
11. Heat “ have not only ſpoiled the true Living God of his
PAR « due Honour in Temples, Cities, Countries and Lands,
men kan word " by ſuch devices and inventions as the Gentiles Idola-
ters have done before them ; but the Sea and Wa-
-Read “ ters 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 Ship-
“men (ing, Ave Maris ftella. Neither hath the fire ſca-
ped the Idolatrous Inventions ; for inſtead of Vul
-They
C
can
Chap.X. Papiſts in their Invocation of Saints. 237
DO
參
​« can and Vefta, 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 Pro-
“ feſtion hath his ſpecial Saint, as a peculiar God. As
« for example, Schollars have St. Nicholas, and St. Gre-
gory ; 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. Cor-
"nelis, the Toothach St. Appolin, &c. Neither do
« beaſts and cattel lack their gods with us; for St. Loy
w is the Horſeleach, St. Anthony the Swineherd, Ovca
« 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 vi&ory, 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 ano-
"ther helper,as [if] he were a Noun Adjective; uſing
"theſe ſayings : Such as learn, God and S. Nicholas-be
a my ſpeed. Such as neeſe, God help, and S. John. To
"the Horſe, God and S. Loy ſave thee
The Rapiſts have read ſuch Diſcourſes as theſe ; and
they endeavour to abate the force of them by the fol-
lowing evaſion: “The reaſonableneſs of making ad-
" dreſles to one particular Saint (a) rather than ano- a 1.G. Cath,
“ther in ſome particular occaſions, will appear fromthe ch. 2. p. 364,
conſideration upon which it is uſually done : And 365,366,367.
" that is not a diviſion of Offices among
the Saints
, 368.
every one of whom may equally intercede without
" entrenching upon the propriety of another; and
“their
238
of the Idolatry charged on the Chap. X.
« 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 fignal Grace which ſhined in that Saint above
“ others, as Patience, Humility, Chaſtity, &c. ( for
66 which reaſon the Church ſaith of every one of them,
« Non eſt inventus fimilis Illi, there was no other found
like to him) or upon the particular manner of his
s ſuffering Martyrdom, or ſome particular Miracle,
or ſuch like remarkable paffage in his life and
" actions, which may ſerve to excite the hope of the
« Suppliant to obtain redreſs by means of his intercef-
fion, in a caſe which he conceives to bear a futable-
“neſs and conformity to ſomething acted or ſuffered
<by him. Now the efficacy of Prayer being ground-
4 ed 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 par-
“ ticular qualification we apprehend in the perſon to
se whom we addreſs; it is manifeſt that as the aboveſaid
Es reflexion ſerves to ere&t our hope,fo alſo it conduceth
e to the end of Prayer, that is, the obtaining of what
we pray for. Hence it is, that although all the Di-
vine Attributes are really one and the ſame indiviſi-
* «ble Perfection in God; yet for pardon we flye to his
Mercy; for knowledg, to his Wiſdom ; for
" &tion, to his Power, &c. And S. Paul afligns the re-
“miſſion of our fins to the Paſſion of Chriſt; but
our Juſtification (by which we riſe to newneſs of
Rom. 4. 25. « life ) to his Reſurrection. He was (a) delivered to
" death for our fins, and roſe again for our juſtification.
" The reaſon whereof he gives in the Epiſtle to the
« Hebrews, c. 2. v. 18, where he faith, 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
"pertain-
prote.
Chap. X. Papiſts in their Invocation of Saints.
239
.
pertaining to God, to make reconciliation for the fins of
" the people. For, faith he, in that he ſuffered himfelf,
“ being tempted, he is able to ſuccour them that are temp-
“ted : That is, by what he ſuffered himſelf, he is made
prompt and ready to ſuccour thoſe who are in affili-
“Aion and temptation. For it was true even of his
“moft Sacred Humanity, what the Poet out of the
very nature of humanity made another fay, Hand Ig-
“nara mali, miferis fuccurrere difco; that by his own
“ fufferings 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 He-
“ brews to put their hope in him for their reconcilia-
« tion with God, becauſe he was fo particularly qua-
“ lified and fitted for that work, by what he had ſuf-
"fered. Why then may not a like conſiderationof the
“ fitneſs or qualification of one Saint above others, as
" fo conceived by us (either for his eminent perfecti-
on in fuch a particular virtue, or ſome other remark-
& able paſſage in his life ), be taken as a motive to in-
« vite us to addreſs for the obtaining what we ſtand
“ in need of, to his interceffion before others? The
Scripture, we know, to perſuade us to patience in
adverfity, bids us (b) reflect upon the ſufferings of g James 5:1 a
“ Job; and why may not his eminence in that virtue,
as it ferves 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 Manaffes, among
". ſo many Angels whoſe aſſiſtance he might have im-
plored, 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
a Gen. 48.16.
" from all evils, bleſs theſe children: And why, but be-
"cauſe he thought that he who had been ſo careful to
4 deli-
66
240
stain of the Idolatry charged on the Chap.X.
66
les, fumm. part.“ we miſerable men, or ſome of us at leaſt
“ 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 fel-
" low-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 tra-
“vel, becauſe he protected young Tobias in his jour-
ney ; upon S. Roch againſt the Plague, becauſé his
charity was ſignal in aſſiſting thoſe who were infect-
“ed with it ; upon S. Nicholas againſt Tempeſts, be-
'cauſe he faved ſome by his prayers, who in a ſtorm
« at Sea invoked him, while yet alive; upon S. Apol-
“lonia for the Tooth-ach, becauſe all her teeth were
"ſtruck out for her free confeſſion of Chriſt; and up-
on S. Michael and S. George againſt Enemies, becauſe
"the latter was by profeſſion a Soldier, and a moſt va-
“liant Martyrz and the former is recorded in Scrip-
b Dan. 10.21.“
ture (b) to be the Protector of the people of
"God.
This excuſe hath much more of ingenuity in it,
Alex. de Ha-than that of Alexander Hales (C). “Becauſe (ſaid he)
.
memb.3. Art. s.
" affected ſometimes towards ſome certain Saint, than
e towards our Lord himſelf; therefore God, having
compaſſion on our miſery, is pleaſed that we ſhould
"pray unto his Saints.be
As if God would
indulge us in ſo unworthy and ir-
religious a paſſion.
The former excuſe ( I ſay ) is much more plauf-
ble, 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
and 12.1.
are more
66
Chap. X. Papiſts in their Invocation of Saints.
241
ones.
N
it is the Divinity which he poſſeſſeth, and not the in-
firmity which he ſuffered, which inviteth us at this di-
ſtance 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 felves to ſuch,
whoſe former circumſtances do beſt befit our preſent
Thirdly, Though the ſympathy of the Saint be a
direction to him or her, how doth this direct Mari-
ners 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 (faith
(a) Xaverius) Ruler of the Sea; on what an uncertain a Xaver. Hift.
foundation do they build? Nothing is more apt to de- Chriſti Perf.
ceive us, than fanciful Etymology. And for this word,
Xaverius confeſſeth it may ſignifie High, or the bit-
terneſs of the Sea alſo. And L. de Dieu hath ſhewed, b De Dieu in
(b) that it may as well denote a drop of the Sea. Animadverſ, in
If they anſwer with this Author, That riot only hiſt. Chrifti.
the ſympathy of the Saint, but ſome miracle wrought p: 540.
after ſupplication, exciteth our hope, and encourageth T. G. contra-
to pray; That ſubterfuge ſhall be anon conſider'd. In di&s Gabriel
the mean time I only put this ſhort queſtion, What Biel,who faith
was it that excited the firſt man that pray'd to ſuch a Nou omnia pof-
Saint? Not a miracle in anſwer of prayer; for the firſt ſumus omnes;
prayer is ſure before its anſwer.
meaning that
Fourthly, Though many Saints have a like ſympa- can't give
thy, and may by licenſe of the Roman Church be al- which fome
lowed to be prayed to apart or together * : though other can.
they do not ſhut theſe Celeſtial Patrons out of one
Mil«,Lect. 32.
anothers Provinces, but ſuffer St. James to be prayed N.
Ii
P. 18.
excerpta ex
* Yer herein
every Saint
G. Biel in Can.
to
N:
242
Of the Idolatry charged on the Chap. X.
Phy
a Novat, de
Trin. c. 27.
op. Tertull.
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 implo-
red for the ſafeguard of Ephraim and Manaffes, as ha-
ving 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
p.725.ad Calc. is the opinion of many of the Fathers, whoſe Teſtimo-
nies ſhall be produced in my Fourteenth Chapter. At
preſent it may ſuffice to bring forth that plain one of
b S.Cyyil
. Alex.
St. Cyril of Alexandria in his Thefaurus (b). “An An-
P. 116,11% gel is ſaid to have ſtriven with the Patriarch Jacob ,
• and this Divine Writ teſtifies; but the holy man re-
taining him, faid, I will not let thee go unleſs thou-
bleſs me. Now this Angel was God; which the
(words of the Patriarch ſhew, whilſt he faith, I have
“ſeen God face to face. Him (appearing to him as an
Angel) he defireth 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
“ ſtand in fear of him.
Sixthly, The ſtory of Raphael protecting Tobias is
not found in Canonical Scripture. But if it be, not-
withſtanding, a true report, this being a peculiar fa-
vour of God in an extraordinary caſe, it doth not en
courage men in all emergencies to pray for the like,
without
Tom.s. par.I.
Chap.X. Papiſts in their Invocation of Saints.
243
without a promiſe from God. He fendeth not all to be
our guides, who may ſympathize with our eſtate. The
Angels who never fuſta in d infirmity,do not fo; neither
doth the miniſtration of an Angel argue that of a
Saint. Nor doth it follow that God doth uſe ſuch mi-
niſtrations 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 affiſted 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 purſu-
ance of his own greater and myſterious ends, doth of-
ten anſwer the matter of the requeſts of the fuperftiti-
ous and the wicked. And often there are other ordi-
nary 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 flight 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 Schol-
lars : “ And in that night, faith the Father, I inter-
“preted unto him in his dream, that which he under-
ſtood
not. Nay, not I, but my Image, I being whol-
ly ignorant of this affair, and being ſo far beyond
I i 2
66 the
244
Of the Idolatry charged on the Chap.X.
:
the Sea, doing or dreaming fome 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 famºd 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 Fews, 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 molt
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 cir-
cumſtances and like places; and for returning the
thanks to them which are ofteneſt due to the immedi-
ate 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,
a Horforar. and helpers in ſuch particular caſes? Why are the peo-
p. 294.Sanctos, ple directed in the choice of them, and advisd to
maximè Patro- an eſpecial affiance in them (a)? Why is there menti-
nos, invoca,
on in their Authors, of their appearance in perſon to
their
&c.
::
:
Chap. X. Papiſts in their Invocation of Saints.
tees
their Supplicants, with preſent aid, and further aſli
ſtance? This is done by Bernardin de Buſtis, and re-
cited in a Manual Printed at Paris with approbation
(6), in a Diſcourſe of the ſeven Joys of the Virgin ; b L'office de
to wit (in their account) her Annunciation by the An- la vierge, &c.
ou fone Adjou
gel; her Viſitation by Elizabeth ; the glorious Birth
of Chriſt; the Adoration of the Magi; the Retrieve grelles de la
of her Son in the Temple ; the appearance of Chriſt virge, &c.
after
his Reſurrection ; and her happy departure and p. 340, 341,
Aſſumption into Heaven. With theſe Joys, faith Bera &c.
nardin, St. Thomas of Canterbury, a devout fervant 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 faluting
her with her ſeven Joys on earth (which ſometimes * In lib. Feſti-
were* ſaid to be but five] was very agreeable to herz viali, in Ån-
but that the faluting of her with her ſeven Joys in nunc. B. M. p.
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 lin-
ners in ſuch lort, 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 the promiſed to him, and to others
alſo who ſhould daily repeat theſe Salutations, adjoin-
ing to each an Ave Maria , that ſhe would be preſent
with them at the hour of death; and that for her fake
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
kil, which repreſenteth not a bleſſed Saint aſcribing
all-
233
**
Of the Idolatry charged on the Chap.X.
all Glory to the great God, but a vain perfon delight-
ed 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 Supre-
macy, unto Angels and Saints, without any ſufficient
declaration from him, that he hath been willing fo to
prefer them; and by her worſhipping of them in that
quality which her own imagination hath enſtated
them in.
I ani next to conſider how the Church of Rome doth
by ſuch eſtimation and worſhip, entrench on the Di-
vine 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 feveral 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. Aba-
ted, 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 Mon-
ſtra Te effe Matrem, Shew thy Mother-hood, in the
Hymn Ave Maris ftella) that ſhe can command his An-
ſwers]. And when God is invoked by her Merits, her
Merits
*
Chap. X. Papiſts in their Invocation of Saints.
247
minum nos
Merits are ſuppoſed to be derived from his (a). But a Ex. gr. in
Mill. Rom. in
an abatement there is of Chriſts Honour, by that ſu-
Filt. pre.B.M.
pereminent Advancement which is given to her by the p.532
. Deus,
practice of that Church, without any declaration con- Qui B. Mariam
trary to it. For that Church doth ſet her, as Solomon die in Templo
did his Mother, in the Throne with himſelf
, though on prafentari van
that hand which ſignifies that he is ſtill the Supreme. quaefumus, ut
Now it is manifeſt that Honour is diminiſhed, both ejus intercesſio.
where it is equally ſhared, and where a ſecond keep glorie The pres
eth not diſtance, but doth obtain a point next to the jentari merea-
firſt. For from degrees of Power and Diſtance, ariſe muy per Do-
degrees of Honour; and a Prince that fitteth alone ftrum
in the Chair of State, is thereby in poſſeſſion of higher
Honour, than he who hath a Second fitting 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 Ælius 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 Mef
fiah (a), There ſhall come forth a Rod out of the ſtem of a-1fa. 11. 1.
Jess, and a branch, or flower, Mball 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 Perlic Goſpel (b): A true 5.xxver
, Evar.
gel. Perſ
branch
248
Of the Idolatry charged on the Chap. X.
.
Sandta.
branch shall riſe out of the root of Jeffe, and out of that
branch a flower Mall 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
ca Breto Rom. led by the Hymn in the Breviary (c), which ſaluteth
Salve Radix her by the Title of the Holy Root. And it is evident
by the Pſalter of Bonaventure, which is known to
Ad Completoy.
turn Lord into Lady, throughout the Pſalms (not o-
p. 107
mitting to Traveſt that place of, The Lord ſaid unto
my Lord; into, Our Lady ſaid unto my Lord, Sit thout
on my right hand ); and by Salazar, who in his Com-
mentary 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 co-
Tom 2. p. 863. cquality of the Virgin with Chriſt. Hence Baronins
e Bar. Tom. so himſelf calleth her the Ark, in one place (d); and in
another (e), the Tabernacle.
The things relating to Chriſt under the New Teſta-
Ecquod iftud
ment, are equally perverted by this inordinate devo-
(Levit. 26.) tion to that Virgin, who cannot give thoſe a welcome
nifi illa de
reception, who with ſuch affront to her Son, make
Q: Pfaltes
(Plal. 45.)
their Court to her.
Jandificavit
the Scripture mentioneth the Nativity of Chriſt
Tabırnaculum
Juan Alt idimus. celebrated by a Quire of Angels, ſo doth the Ronian
Church obſerve the Nativity of the Virgin, from a
ſtory of melody heard from Heaven by a devout man
f Xiv: Hit., in a Deſart, on her birth-day. Hierom Xaverius (f)
Chrifti. par. I.
hath ſet down this story for Goſpel among the Indi-
ans; and Innocent the fourth, upon that report, caus'd
the day to be Sacred.
As Chriſts triumphant Aſcenſion is ſpoken of in the
Scripture, and obſerved in our Church; ſo in the Le-
gends of Rome there is frequent mention of her Al-
ſumption, and it is in that Church celebrated with
pomp. Before that Office ſhe is picturd, in the Mitlal
lately
P. 771.
Wicbm. Sab,
Mar. p. 192.
Tabernaculum
Ast
P. 20, 21.
*
dic. ante Sect.
A.
Chap.X. Papiſts in their Invocation of Saints. 949
lately Printed at Paris (a), aſcending with a glory a- a Milſal. Rom.
bout her head, in equal ſhew of triumph with Chriſt. Par. 1660.
As Chriſt is ſaid in the Te Deum, to have opened the * in Hymat,
Kingdom of Heaven to all Believers ; fo is the Virgin Ave Maris
Itella. Cold
called by them, the Gate * and the Hall-gate of Hea- Porta.
ven (6). As he is called Gods beloved Son, fo is ſhe b 7. Hrigham
in his manual:
called Gods beloved Daughter (c).
p. 384
As Chriſt is ſaid to be exalted above all things in c Hort. Par.
Heaven and Earth; ſo is the Virgin called the Queen Animæ. in Dia
of Heaven, and ſometimes the Queen of the Heavens, 7. p.415.
in reference to the Angels (d), and ſometimes the Dilette æterni
Queen of Heaven and Earth (e). Nay the Jeſuit Ra- 4 Millal. Roma
pine hath enſtated her in that Empire without any in mi). Sacraa
mention of the King her Son as above her (f).
tiff. Roſarii
B.V.M. p.120.
As Chriſt is acknowledged by Chriſtians to be the Ave Regina ce-
Head of the Church, and the only Mediator and Ad- lorum, mater
vocate ; ſo the Virgin is ſtil'd in the Synod of Mexico Regis Angelo
(8), the Univerſal Patroneſs and Advocatreſs. e Horſt. Par:
As the day has been divided into ſeveral portions in An. P: 415.
dos
which devout people have prayed to God and Chriſt ; minæ ; Homi-
ſo ſeven Canonical Hours have been appointed for the num. Tutrici,
Cæli Terræque
worſhip of the Virgin (h).
Regine.
As God and Chriſt have the Sunday ſacred to them, f R. Rapin.
ſo in the Roman Church the Virgin hath Saturday (i). Ecl. 13. p.4.1,
"On that day therefore, faith Auguſtine Wichmans 42. Poliquam
more Requeſts of miſerable mortals are ſealed by her suam cæli po-
" the Chancelareſs of the greateſt King, in the Court of tentem eje de
Heaven, than on all the other days of the week, dit, fummaque
Deus præfecit
though put together, [the Lords day not excepted.] Olympo.
g Concil.Mexic.
Home Confirmat. Am 1589. 1.3. Tit. 18. Se&.12. p.1298. Quid omnes speciali devotlene glos
riofiffimam Virginem Mariam univerſalem Patronam do Advocatam proſequi debemus, &c.
h Genebrard. A C. 1088. Cum jam effet ftatutum ut Clerici Sept. boras canon, quotidiè dice-
$
cinis, o inſtituit in fires officium in Sabbathis. See Hotting. Hift. Eccl. Chr. vol 2. p 376.
i Hort. Par. An. Se&. 1. p.41%. Diem Sabbathi Deiparæ Virginis Honori peculiariter dicauit
Ecciefa. &c.
* * $abb. Marian. c 6. p 63, 64.
Kk
&
9
350 Of the Idolatry charged on the Chap. X.
* wichy. Abid.
* Id. ibid.
C. 13. P. 191.
On that day (rather than on our Lords,] Martin Na-
varre,and Lewis the Eleventh of France deſired to die *.
As it is ſaid of the Father, that no man cometh to
P.61.
Chriſt except he draw him. So it is ſaid of the Virgin,
by Auguſtine Wichmans *, who calleth her the Treaſu-
reſs 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
k Offic. B. M. us ; Holy Mother of God pray for us ; Holy Virgin of
S. M. ora, &c.
: M23 Virgins pray for us. Other Saints, as alſo Angels
, have
there but one compellation.
The Jeſuit Caniſius in his Manual for Catholicks (1)
1 P.Caniſ Man, hath made up his fifteenth Exerciſe of three Litanies,
Cath. Antv. A. of which the third is that of the Millal. But the firſt is
1588. p. 332.
Aug. wich. in the Litany of Chriſt, who in it is addreſſed to in four-
Sabb. May:C:13: ty-four compellations : And the ſecond is the Litany
via nen oraret, of the Virgin, who hath juſt ſo many, and theſe a
mundus totus mongſt them : Thou cauſe of our joy! Thou ſeat of Wif
non diuftaret. dom? Thon Ark of the Covenant? Thou Gate of Hea-
ven! Thou Refuge of Sinners! Thou Comforter of the
afflicted! Thou help of Chriſtians! Thon Queen of Patria
archs, Prophets, Apoſtles, Martyrs, Confeffors, Virgins,
All Saints.
* Bulle Sext.4. As in the Bible the Lord hath one hundred and fifty
modtau. Rom. Plalmes, fo (faith the Pope's Bull *) the Lady hath an
3628. infra hundred and fifty Salutations in her Rofary,which was
oft av. Fot. therefore at firſt called her Pſalter.
B. M. V. P.50.
-Tu es spes
As Chriſt is the Lord in whom the Church hopeth ;
unica peccato- fo the Virgin is called in the Roman Offices (m), The
1 Horf. Par. only hope of Sinners.
An. Se&. 7. As Chriſt is ſaid to be in Scripture, the Life ; fo the
mireris A Man Virgin is called by the Marians, the Mother of Life (a).
fremuite, &c. As devout Chriſtians commend their ſouls, when they
leave
. Nou
Chap. X. Papiſts in their Invoeation of Saints.
25!
d Labbe in
leave this world, into the hands of Chriſt ; fo theſe
Marians commend theirs into the hands of the Virgin,
being taught a form of ſo doing (b). And they tell us, b Maria mater
" that upon this account (c) the worſhip of the Vir- horà mortis
“ gin is chiefly to be commended, that ſhe is always suſcipe.
preſent with her Clients in the agony of death, as a hoc potiſ. no-
« faithful Patroneſs and Mother. This is ſaid by Hor- mine cult. v.
ftius, who immediately crys out thus in a pang of Deip.commend
Marian devotion,“ how many hath fhe ſnatched out juis in mortis
of the Jaws of death! O how many hath ſhe reſtored to agone fidelis
" the favour of her Son, and unto Heaven ! Such an- en mater ada
other Suppliant was the late Jefuit Labbee, who when lift at.&c.
he was dying, applied thoſe words to the Virgin, which
are uſed of Chriſt (d).
Carm. in Præf.
I need not here add the Litany added to the Pſalter ante Op. Mar.
of Bonaventure (e), in which our Lady,inſtead of God, Ad Virg. Orat.
is deſired to have mercy, to deliver us from all evil, Hic te ad fidere
and from particular evils in ſuch Forms as this : From Spiritus ſequa-
the anger of God, from deſpair, pride, luxury, good Lady it usque qui fe-
deliver us.
That which I have mentioned before this is ſuch hy-ſpicem Mari-
perdulia, or exceſs of Veneration, that by aſcribing too am.
much to a particular Saint, it diminiſheth the Honour Platter of
of our common Saviour. Thus it was not from the be- publiſhed
ginning; but the ſuperſtitious world hath departed with licenſe,
from the firſt meaſures of the reverence due to the Paris, by c.
Virgin, and run into this inſufferable extreme. And Chappelet
, A.
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. Father Paul
of Nestorius had divided Chriſt, making two Sons, and the Conc. of
denying him to be God, who was born of the Bleſſed Trent. 1.2. A.
Virgin ; the Church, to inculcate the Catholick Truth 1546.p.170.
in the minds of the Faithful, made mention of her in
the Churches as well of the Eaſt as of the Weſt, with
Kk 2
this
cutus, Mariam
Ducem & Au-
1601.
252 Of the Idolatry charged on the Chap. X.
this ſhort form of words, in Greek, Meerdige toróx@-, in
Latin, Maria Mater Deiz 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; info-
much that about the year 1050, a daily Office was in-
ſtituted 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 fin; yet this remained
dicant at only in the breaſts of ſome few private men, having no
place in Eccleſiaſtical Ceremonies or amongſt the Lear-
ned. At laſt about the year 1136, the Canons of Lions
dared to bring it into the Ecclefiaftical Offices.
Secondly, The Honour of Chriſt is diminiſhed by
that Veneration, though of an inferior nature, which
Det is given to ſo many Angels and Saints, as Preſidents and
Patrons in the Government of the Church. It is true,
ba that the Honour of a Prince is increaſed by the multi-
tude of his Attendants : Our Church therefore reve-
rently declareth of Chriſt, That ten thouſand times ten
thou-
Chap.X. Papiſts in their Invocation of Saints.
253
3
thouſand miniſter unto him. But delegation of Power
to many by commiſſion as Preſidents, and not as An-
gels and Meſſengers, Miniſters and Attendants, is a di-
minution of Honour by cantonizing of Power. And
he is moſt abſolute, and reſerveth moſt of dependance,
and thanks, and truſt, and reverence, to himfelf, 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 exe-
cute in perfon. 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 Prefectus Prætorio 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 Pa-
tent and his derived Authority. But they would
look to the Prince, if he immediately diſpenſed all ho-
nours and favours, though attended with a numerous
guard, and employing many meſſengers and miniſtring
Spirits.
A Caviller would, here, fay, 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 dif-
honourable 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
254
Of the Idolatry charged on the Chap. X
in this manner, not for his own ſake, but for ours,
we being mortal men, and needing the aids of men
like our felves, whilſt we ſojourn in this body: and
for him to adminiſter immediately to our outward in-
firmities in this world, were for him to be always
grofly incarnate.
This conceit of the inviſible world as modelled like
the viſible, hath brought forth that excuſe of a volun-
tary humility in the Romißh 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 Of-
ficers. A King is but a man, and cannot hear all com-
plaints in perſon, and redreſs all grievances. Could
ħe do it with the Power, and Wiſdom, and Grace,
and cafie 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 di-
ſpatch of his Affair, he hath no aflurance given him?
Thirdly, Should we lay aſide this conſideration of
that Preſidentſhip and Patronage, to which the Roma-
niſts 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 Bot-
toms with Romijh 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
() Lipl. Virg
. (a) of Thirteen men in peril by a Tempeſt, in their
Hallenſ.p.1261.
>
pal-
Chap. X. Papiſts in their Invocation of Saints. 255
paſſage to Antwerp. Amongſt them, the Maſter, con-
ceiving no hope of ſaving the Veſſel, or the lives of
the Paſſengers, exhorted them to ſubmit themſelves
wholly to God, and fo to paſs to a better ftate, 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
profefled 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 concomi-
tancie of the effects, and not by the virtue which pro-
duceth them. And this is not only the fruit of ſuper-
ſtition 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 bSec Proceed.
their Application by being ſo bufied, at their laſt ag. Traycors
.
hour, with their aforeſaid, Mary, Mother of Grace, fing himſelf,
Mother of Mercy, defend us from the enemy, and protect he ſaid, in
us in the hour of death : whích Verlicles (ſay the com- then Maria
poſers (c) of the confeſſion of Saxony) we heard a mater Gratie,
Monk, a Profeſſor of Divinity, inculcate, very often, manus tuas,&me:
to a dying man, without any mention of Chriſt Jeſus. then per crucis
And it hath been commonly obſerved, as a great blot boc fignum fugia
in the Romißh devotions, That they uſe many Ave Ma- malignum.
ria's to one Pater Noſter. [Which Collects, by the Then he con-
way, being repeated by them with ſuch carelef haſte; Maria mater
the jabbering of any thing, in an indiſtinct, heedleſs Gratia, &c.
way, is by us called patering). Labbe a learned Je-. in corp. Confel
ſuite, though in his ſickneſs he was not forgetful of p.88. de Invoc.
Chriſt Hom, Pior dos
256
of the Idolatry charged on the Chap:X.
C. 5, P 93. Cad
me extinxit.
Chriſt bis Saviour, yet he mentions the frequency of
his addreſſes to the Virgin, during the rage of his Fea-
d See Garneri ver (d). This a ſtander by, not knowing his prin-
us in his Prek ciples, would have judged to have been the effect of
p. 27,28. Orat. his diſtemper. Thus, then, this new Marian devo-
ad Virg: Nec tion muchº diminiſheth, and ſometimes quite juſtleth
pius vocata, Ar
. out, the ancient and unqueſtionable worſhip of Jeſus ;
dores febris in- as they ſay, S. Ambroſe is almoſt forgotten, already, at
ter aftuofe, rcMilan (ė), through the newer veneration of 3.
Rep. Eccl. 1.7. Charles Borromee.
Two things now may be, perhaps, jointly pretend-
rolus profecto
Mediolani Am. ed towards the diſabling the foregoing Diſcourſe; and
brofii nomen for. 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 honoura-
ble office, place, and power upon theſe Patrons ; by
the miracles they have wrought for the behoof of
their Clients.
f eſſais de mo For the firſt ſuggeſtion; It is confeſſed that they
rala zol. 3. des worſhip none but ſuch as have been thought profeſſors
Gens de bien
. of Chriſtianity, and ſuch who are reputed to be ex-
alted above either Hell or Purgatory. "Notwithſtand.
318. a
eins de bien" ing this, I dare not avouch the eminent Saintſhip, and
Qui examirant glorified eſtate of all that are canonized. They who
La vie de se read, without partiality, the Hiſtory of S. Thomas
Cantorbie, de Archbiſhop of Canterbury, will be inclined to think
Dieu jugera de him put into the Kalender by as much miſtake, as ma-
toff par la pua ny other things are put into our vulgar Almanacks
.
rité du coeur I ſee that, even fome of the Roman Communion, do
par la mechan, impute his ſaintſhip (f) rather to the fervour of his
ceté de fon Alo zeal, than to the ground of his Cauſe.
verſaire, que par
la fond de la
What
.
...
Se&. 17. P:
Chap. X. Papiſts in their Invocation of Saints, 257
fee for your comfort,
Intereſt of State hath "
What can a man that reverenceth God, think of the
Saintſhip of St. Bernardin of Siena, when he conſider-
eth of his Doctrine, apt to give pain to the modeſty
of the Virgin, almoſt in Heaven it ſelf? This Saint,
after a long compariſon betwixt God and Bleſſed
Mary (a), thus (thus blaſphemouſly) concludeth. “If
" then we give to each their due, in that which God See A, Ridet.
“ hath done for man, and which the Virgin hath done s. v. m. es
Mary hath done more for God, than God for man ; B.V. M, debite.
“ whence God for the Virgins ſake, is much obliged
to us. Methinks by theſe words he is juſt ſuch ano-
ther Saint as the Author of the Conformities (b), who b See Here
writes the parallel of Chriſt and St. Francis,and giveth rod. 1.1. C. 25.
to St. Francis, the preheminence. What can a peace- p. 205.
able Chriſtian think of the Saintſhip of Pope Hilde-
brand, or St. Gregory the ſeventh? Was it not he who
* Greg.7. 1.8.
imbroiled the World ; who taught * that Kings and
Ep. 21.
“Dukes had their original from thoſe who not know-
ing God, did by pride, rapines, perfidiouſneſs, mur-
thers, 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? Nei-
ther is it for the Honour of the Goſpel of Peace to
Saint either Pope Viktor, or Pope Stephen, who firſt c See Confid.
took upon them to be Biſhops,or rather Cenſurers, out touching the
of the Dioceſs that belonged to them. Nor did the an- fuppreis Po-
cient Church own them as Saints or Martyrs, as doth pery; in the
the modern one of Rome (c).
.
L1
the
Hift. acc, of
the Reform.
258
ten Of the Idolatry charged on the Chap.X.
d
in
Ed, ult.
the Honour of Saints, who had never obtained that
high Title by their meer piety of life. It hapned tole-
rably 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 Ca-
nonized, 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
Father Paul Bavaria, Excommunicated by him (d), did canonize
Counc. of Tr. that Doctor and his Doctrine directly oppoſite to that
P. 170,171.1.2. 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
pres
tence, reſpecters of Saintſhip. Canonization (they lay)
ſecureth Chriſtians from worſhipping the damned
inſtead of the bleſſed. I wiſh (faith the Archbiſhop of
a. Spalat de, (a) Spalato) that it brings not to paſs that very thing
Repub.Eccl. 1.7.
C. S. p.94.
which they think it preventeth. “In this (as he goes
“
on) are the faithful fafe, if they reduce their wor-
" ſhip to the ſole worſhip of God. And here it is wor-
thy our obſervation, that Gregory the ninth complain-
ed on his death-bed of that vicious eaſineſs of his,
whereby he liſtned to the dreams and viſions of ſuch
who pretended to great fan&tity, and occaſioned great
b Sec Gerſon. (chiſms and diſturbances in the Church (b). He mean-
de Exam. Doct.
par.2. Conſ.3.
eth this in all likelihood,of Catherine of Siena,by whom
he was deluded, and thereby drawn into a deſperate
op de ſchiſm ; yet ſhe is St. Catherine, and her Clients are
many. It is a ſtrange infallibility with which the Pope
13 is inveſted, if he can judg without error, of the man-
ners of ſuch whom he has ſeldom in his eye, and who
want
Chap.X. Papiſts in their Invocation of Saints.
259
3
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 confent, 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 Horft.Par.An.
(a). And Horſtius“ prayeth them to obtain for him Se&.2. p.103.
is the frankincenſe of devout Prayer, the myrrh of obl. ad Sanctos
" Mortification, and the gold of Charity. Is not think tres magos con
you St. Almachius a ſubſtantial Patron ? yet ſuch a one pieces, quorum
there is in ſome Roman Calendars (b)the title of religiose aſſer-
Sanctum Almanacum, being firſt by miſtake written too vat & colit
low againſt the firſt day of January ; yet a Saint he oſantti magi,
muſt be. And Baronius is loth to part with him, and in &c.
his Martyrology he will have him to be the ſame with Rom. I. Fan
St. Telemachus (c).
But ſecondly, They will prove their Saints to be C Bar
. ibid.
both Saints and Patrons by the miracles they work up- a sec Syx.
on Invocation (d). Thus the Popes in the Bullarium, Nicex.2. A&.4.
recite the many miracles wrought by their Saints, and e cat. ex Decr.
then
they decree them a place in the Calendar. Thus conc. Trid. ad
the Catechiſm of Trent proves the honour of Patroci. Parochos, ir
nie (e) to be due to the Saints, by the wonders ſeen f Baron. Arn.
at their
heir Sepulchres and Relicks. Thus Baronius (f) tell- 4. C. 1085.
eth of the Saintſhip and Miracles of the abovefaid Gre- Tom. 1 1.
gory the ſeventh,and of a virtue in his Garments equal giw. (under
to that in the handkerchers of the Primitive Chriſti.
ans, mentioned in the Acts. Thus Mr.White (8) boaſt- Covent) in his
eth of the reſtitution of a leg (cut off and buried four
years) to a young man who prayed to our Lady of end of his
Pilar ; affirming the ſtory to be ſufficient to convert
Dialogue.
the whole world.
L12
To
b Baron. Mart.
P. I.
the
name of Fran.
Enchiridion of
Faith, at the
Carecherical
260 Of the Idolatry charged on the Chap.X:
is
To this ſecond Allegation many things may be re-
turned.
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 fight of the
Heathen.
Secondly, There is no reaſon to expect ſuch Mira-
cles 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 de-
rived from the dreams of the Melancholy, or the de-
luſions of Satan, or the Tales of men who write Le-
gends 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 Mira-
cles 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 mira-
cle of an Angel from Heaven, who if he ſhould be in
fuch manner fent 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 ef-
Silistea fects. A Popiſh woman is extremely fick in body, ſhe
a cauſeth an image of the Virgin, as is the faſhion now
among fome Romaniſts in England, to be hanged with-
in
Chap. X. Papifts in their Invocation of Saints. 261
in 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 Pro-
vidence ; and the Virgin is entituled to the Cure, be-
cauſe 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 Lip-
fius confirms the Invocation of our Lady of Halla by
ſtories, ſome of them very ſtrange, and ſome very lu-
dicrous. He tells of a Boy raiſed by her from the dead
after three days (a). Of a Taylor whom ſhe helped to a Lipſ. Virg.
his needle and thread (b), after they had been ſwal- Hall. c. 19.
lowed down by him. Of a Soldier who by Miracle loft 6 Lipl. ibid.
his noſe (c), having threatned to cut off that of her c.25. p. !272.
c Id. ibid. c.7.
Image. So Cantapratanus and Antoninus (d) tell at
p. 1256.
large, how the Virgin mended the hairy ſhirt of Şaint d See Aug.
Thomas of Canterbury.
wichmans Sab.
Sixthly, Many of them are mere cheats performed
by cunning men under the notion of pious frauds. A
Prieſt skilled as much in Phyfick 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 Vir-
gin his Patroneſs. The fick ignorant man obeys, be-
lieves him, diſchargeth his ſtomack, and is preſently
eaſed. He crys out, a Miracle, a Miracle ; he is con-
ftant 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 fnares in which
le entangleth the commonalty of that Church. By this
Mar. p.73
::
means
262 of the Idolatry charged on the Chap.X.
a Mat. Paris
16
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 faid to
in A. c. 1100. appear to the Earl of Cornwall (a)??« The ſame hour
,
« faith the Reporter, that William Rufus fell by the
“ hand of Sir Walter Tyrrell, the Earl of Cornwall be-
(, ing 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 adju-
ring 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 Ap-
paritions as meaſures of their Faith, will think the De-
vil good-natur'd towards Chriſtianity, and an execu-
tor 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 dif-
guiſe 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
appearances ſhould rather move the dread and abhor-
rence, than encourage the Invocation of the Roma-
nists, being either the Images of an unclean brain, or
the Specters of impure Devils.
Laily, Let not the Papiſts prove their worſhip of
Saints, as the Heathen did their worſhip of Dæmons.
And here I end my Diſcourſe concerning the Wor-
ſhip of Saints in the Roman Church, as Patrons, and
Patroneſſes, as Preſidents and Lieutenants in the Go-
vernment
:
Chap. X. Papiſts in their Invocation of Saints. 263
KO
vernment of the World, with the ſenſe of the judici-
ous and moderate Archbiſhop of Spalato (a).
a Spalat, de
« This in my judgment is the great objection a- alt. 1.7.c.22
gainſt the Invocation of Angels, the Holy Virgin, p. 287.
« or other Saints whoſe ſouls are with God in Heaven,
«c 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 to-
“wards 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
but that the Saints themſelves do immediate-
"ly 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
“fubje&t themſelves wholly to them in Spirituals :
which is a kind of formed Idolatry.
Now though by this Diſcourſe, I may have
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
{pirits, if they have knowledg of that which I write.
For they are not covetous of undue honour; but caſt to the
thofe Crowns with high indignation under their feet,
which are ſet on their heads to the diſhonour of God, tempo
by the Idolatrous flatteries of fooliſh men.
them;
Bad
have given
Samo stromu CHAP.
CHA P. trợ tối đa
364 in Yo stotooni esét utilioni
b Aventin. And that
as an old man, and the Son as a young man, and the
CH A P. XI.
Of the Idolatry Charged on the Papiſts in their
Worſhip of Images. And firſt of the Worſhip
of an Image of God.
it ftill re
T 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
Love of God, very conſtitution of the Church of Rome, though men
of that Communion have often done both, and the
nalBojor.
p. 751. See theſe times (a) abound with ſuch Pictures. Formerly
Epild: 32. Alex, that Church was very ſevere againſt ſuch practices. And
Soldanum ico- Pope John the 22d (b) arraigned certain people in Bo-
nii baptizari hemia and Austria, who had painted God the Father
cuplentem. ap.
Holy Ghoſt as a Dove, as violaters of Religion: And
he pronounced them Anthropomorphites, and condem-
invenire pellie ned ſome of them to the Fire. It ſeems the modern
mus, quod ex. Popes are not ſo ſtrict: neither did the late Printers of
unitatis, que in the Miſſal at Paris, or of the Manual of Horſtius at
Deo eft, di jum. Colen, dread their Fire , they having adorned the Co-
maginem, &c. pies of thoſe Books with ſuch dangerous Sculptures.
And it ſhould ſeem by what Mr. Baxter hath faid ();
“ That ſome among our ſelves have had a zeal for ſuch
“ Pictures ; for he tells of a Tumult raiſed where he
"
a See the
Front, of de
Sales
the
c.
Concil. Max.
Tom. 10.
P. 1214. B.
Licet nibil
cMr. Baxter
in his Com-
monwealth,
C.13. P.457.
had
*
03
,
Chap.XI. Of the worſhip of an Image of God. . 265
“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 confecrated; though there be forms enough of the
conſecration of Crofles, 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, fome-
times, painted in ſacred ſtory, for the uſe of their
people. For it giveth order (a) that the people be a conc. Yrid. dd
inſtructed ſo far, as not to take ſuch a Picture invocat. vener,
for Divinity figured. Nay the Catechiſm, by Decree quod ji ali
of that Council
, ſpeaketh thus, in the explication of quando Hiftorin
their firſt Commandment (b). “Moſes, when he
" would turn the people from Idolatry, ſaid to them, Decr. Conc.Tring
"Tou fam no ſimilitude, on the day in which the dent. p. 394.
“ Lord Spake to you in Horeb from the midſt of
ſaid, left, 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 Proceflion, in the Paſſion-
week, and venerated with ſhews of high devotion.
The Learned, who are cautious, forbear the open de-
fence
as,
OC.
b Catech. ex
Mm
266 of the worſhip of an Image of God. Chap. XI.
. . 3
P. 33, c.
fence of ſuch Images, yet they call them Judaizers
who eſteem the worſhip of God, by them, to be Ido-
latry. And, in their diſcourſes, they ſeem to favour
this Practice, ſo far as the tendernefs of that ſubject
will ſuffer it to be touched, by faying there is no ex-
a See T. G. Ca- prefs Text againſt it (a), together with other very
tholicks no - kind expreſſions, which diſcover their inclination. Al-
ſo the frequency and allowance of fuch Pictures, which
under their ſtrict Diſcipline is ſcarce to be imputed to
the liberty of Painters and Engravers, ſheweth manyEc-
cleſiaſticks to be well-willers to them; (though not as
true repreſentations; the hereſie of the groſs Anthro-
pomorphites being, as ſuch, renounced by them]. I in-
ſtance only in that frontiſpiece which is put before eve-
ry 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
boty na głory 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 fay that the worſhip of fuch Images is Ido-
& latry, by virtue of the firſt (or, with us :) the ſecond
command, conſidered as a Mofaical precept. The Ta-
bles of ſtone themſelves have, long ago, been broken
in funder in that fenfe; 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 un-
alterable, 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 exbibit ſigns of reverence before them. For the
very
.
command doth oblige them by parity of Reaſon. And,
Vous
Chap.XI. Of the worſhip of an Image of God. 267
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 ex-
pounded 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-
iſt, ſo much as in any feed or Embrio of it. And when-
foever men are in ſuch circumſtances, that an Image is
a ſnare to themſelves, and to others an apparent ſcan-
dal, or a confirmation of them in their evil way; this
in the days of Tertullian (a) The Chriſtians ſeem to a Tertull. de t-
have been nigh ſuch circumſtances, being mingled a- dol Searches
mongſt the Heathen, and fo prone to their works, that lucent Taberna
( as he, in an holy indignation, profeſſeth) there Farve as
were more lights hung out at the doors of the Chriſti- ftra, era,
ans, then at thoſe of the Heathen themſelves : Lights,
not for the direction of the paſſengers, but for the
honour of Idols. He, therefore, futably to the exi-
gence of that time, urged the ſecond command with
a kind of Moſaick ſtrictneſs; and declamed againſt all
Statuaries and Painters, 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 for-
bidden 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 unlaw-
ful to carve or paint the Images of falſe gods, by way
Mm 2
them
a
268 of the worſhip of an Image of God. Chap. XI.
::
Fleetan. P 452
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 Idolàter.
The Genevians have, uſually, here, in their Houſes,
the Pictures of Calvin and Luther, and ſuch others, to-
gether 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 repreſenta
tion 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 the randonire; for he mocketh at this
a 1.V. c. Te ground of the command (a ), namely, becauſe Gods
mas: Stiling infinite effence cannot be repreſented, as a reaſon which
462 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-
b Cat. ex decr. cited (6). But who knows not that fuch an Image
Conc. Trid. p.
was forbidden not properly to be made or perfected,
here p. 265. but to be attempted to be made ; becauſe the work-
man 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 Phan-
taſms, the creatures of their brains; they were capa-
ble 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 moft falfly and
394. cited
"irra-
Chap.XL. Of the worſbip of an Image of God. 269
acad
of them.
“that therefore he forbad all Images of him in humane
“ figure (a); whilſt he forbad the likeneſs of any a Diod. Sic.
ap. Photii Bi-
thing in the Heavens, Earth, or Waters
. Nor can Gods blioth. p. 115 la
eſſence fo 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 Divi-
nity (b).
Sib Syn. Nicia,
Ait. 3. p. 184,
But ére I proceed further in this Argument, I think 185.a Theodoro
it neceſſary to premiſe a diſtinction of Images, and to Patr. Hierofol.
[he. Tg
conſider how much or how little of the Idol is in each weusi.
anay xal -
Of Images then I conſider four forts, taking the li- Foto & vos
berty to call them Images of Analogy, of Memory, of dóegro »
Repreſentation, of Preſence.
και απερίγραν
710 feier
By Images of Analogy, I mean fuch Objects as bear posisi digne
fome Metaphorical proportion to ſome excellencies of uátisos.
God, though they be not the proper Images, Statues,
or Pictures of them. Such an Image was that of Jupia
ters, 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 inftead 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 exe-
cution of will, in their own Jove, in the four Quar-
ters of the World. Such an Analogical Image of the
true God do fome Papiſts (c) eſteem; the Statue or T. G. Cathos
Picture of an aged man, whoſe years and experience, laters
. c. 4
are apt to fignifie the Eternity and Wiſdom of God; p. 66
and that of a Dove, to ſignifie his purity and fimplici-
ty, in a manner ſuitable to our conception. In both
theſe Inſtances, I think they are miſtaken. Daniel (as
ſhall
M
370
Of the worſhip of an image of God. Chap.XI.
:
ſhall be ſhewed in the laſt Chapter) did not mean the
Godhead, or the Father, by the Ancient of Days. Nei-
by ther ought his tranſient Viſion which had ſomething
humane mixt with it, be made a ftanding-pattern in
Religion. Such Viſions being impreſſed on the fancy,
could not be there repreſented without fome earthly
Imagery, which the enlightned reafon 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 facred and ſecu-
lar, 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. Auftine (b), that he
Eide & symb. 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 cer-
tainly he judged of contemplating God according to
Dreams and Viſions, which are partly humane, and
partly divine. Thus then that great Light of Africa diſ-
courſeth : “We believe that [Chriſt] fitteth at
“the right hand of the Father. Yet thence are we not
66 to think that the Father is circumſcribed with hu-
mane form, ſo as to occur to our mind contempla-
ting of him as one that has a right and a left hand,
or as one fitting with bended knees; left we fall
" into that facriledg for which the Apoſtle condemneth
" thoſe who turned the glory of the Incorruptible God
" into the fimilitude of corruptible man. Such a Statue
is
6 S. Aug. de
CC
Chap.XI. Of the worſhip of an image of God.
271
“ is not without impiety, erected to God in a Chriſti-
wan Temple, much more in the heart, where the Tem-
*ple of God is truly ſituate, if it be purged from
« earthly concupiſcence and error.
- St. Austin then (as Spalatenſis (a) reflecteth on theſe a spal. de R$
words) would have adviſed that the Viſions of Daniel, publica eccles
and other of that nature, produced by Bellarmine, p. 293.
ſhould be contemplated with the mind, and not be pi-
ctured, eſpecially in Churches; that they ſhould be
reſolved into their “true ſignification, and not im-
« preſſed upon the brain ; left through the Picture of
"an Old man, or Dove, the defects of Age, wings
" and bill, pofleſs 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 a-
bufe. Titian hath painted the Virgin and the Child Je-
fus fo very roundly, that (as Sir Henry Wotton a very
good judg both of the pictures and diſpoſitions of men,
faith (b) of it) a man knows not whether to call it a b Sir Hen. Wota
piece of Sculpture or Picture.hr
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 fin in the making of it, or contemplating in
it, in a Metaphorical way, ſome of the Perfe&tions of
the infinite God, in ſuch manner expreſſed. A devout
man would
not put a Paper with ſuch an impreſſion,
tons Letrers:
P.315
to
272
Of the worſhip of an Image of God. Chap.XI.
to vile uſes : He would think it fitter for his Clofet
than for his Chamber of Grimaces; though he would
not think it the repreſentation of God, or give it Di-
vine honour, by inward eſtimation, or outward ſigns.
By Images of memory, I mean ſuch Objects as con-
tain in them no analogy to the Divine Perfections, nor
et iu 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
Wildoni, 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 com-
mon 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 bo-
dy of Lots Wife was converted ; a pillar of Remem-
brance 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 Di-
vine power, and ſeverity towards their unnatural
luſts
. And he that carves, engraves, or paints theſe holy
Hiſtories, may be an uſeful Artiſt. dolerisants
By Images of Repreſentation, I mean Statues or Pi-
&tures made by art, with intent to exhibit the likeneſs
of the perſon.
The making and worſhipping ſuch Ima-
ges 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
Chap.XI. Papiſts in their Invocation of Saints.
273
Matr. &c. p.
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. a See Pign. đi
And the Worſhipper who gives tò it veneration as to Magn. Deam.
an Image of God, does highly diſhonour him, by
changing his eſſential glory into ſuch fimilitudes. And
it is not ſo ignominious for Cæfar to be painted in the
ſimilitude of an Als, 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 So-
lomon. Such Images, therefore, the Council of Trent
exprelly diſowneth, profeſſing the ſpirituality, inviſi-
bility, and infinity of God, which nothing viſible can
repreſent. By ſuch Images ( as rightly (b) S. Athana- b S. Athar.
fius) the mean Arts of the Painter and Statuary are
Vol. 1.op.p.rgt
exalted above the Maker of this beautiful Univerſe.
Remarkable, here, is that of Pliny, as the ſenſe of a
“ It is a weakneſs ( ſaid he ) to ſearch
" after the Effigies or Form of God (c). Whoever is c Plin. Nat.
"God (if there be any other than Nature) he is Hif.1, 2.c.7:
every-where, all ſenfe, all fight, 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 judgʻd them to reſemble Jupiter or Juno, Mars
or Venus (for the reſemblance has been generally ſuch 4 Excellere om
as pleas'd the Statuary or Painter ): but it is certain rifq; relitis,
that they eſteem'd them Shechinah's of God, or Dæ- Dii quibus im-
mons. The Poet (d) deſcribeth the Roman Empire Steterae
as forſaken by its Coeleſtial Patrons, when he repre-
e Tit. Liv.Hift.
fenteth them flying from their Altars and Temples.And 1. 38,
See
the Ambrachienfes ( in Livy (e)) complaining in the Harald. Annot:
ad Arneb. l. 6.
Senate p. 252.
very Atheiſt.
P. 2, 3•
.
Nn
274
110f the worſhip of the Image of God. Chap.XI.
brens
.
binc Tacitus
.
Senate againſt Fulvius Nobilior, who had fpoil'd their
Temples and Images ; proteſt with lamentation, That
they had no Gods left them whom they might adore,
sampioene s 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,
a me Puer He becauſe (a) an Hebrew Child had commanded the Dæ-
mon back to Hell. And ſometimes in their ſuperſti-
Cedere fede ju- tious folly, they chain'd down their Statues, that their
Aris ergo de gods might not remove.
Now ſuch Images are condemned by S. Paul, who,
difcedito no-
Aris.
by telling the Gentiles, that God dwelt not in Tem
ples made with hands ; did both intimate that they
thought them his Manſion-houſes, and plainly reprove
WAS «their erroneous practice.
The making of ſuch Houſes or Statues of Preſence
to the Infinite Godhead, which filleth all things; and
b-See Arroba operateth when and where it pleaſeth (b), is an high
1. 6. p. 203, preſumption : a confinement of the Deity, or
204459 ration, by our will and fancy. Wherefore the wor-
ſhip 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
c camill. Lto- which the credulous Camillus (c) believeth to be Solo-
pid. 1. 3. 6.17: mons. He thought that a ſtone, with the figure of a
p. 223. man ſitting on a Plough with a little neck, and long
beard, with four men lying in' his neck, and a Fox in
s one hand, and a Vultur in another; being hanged a-
bout ones neck, would be efficacious to the fruitfulnefs
of
:
3
p
Mix Www
Chap.XI. Of the worſhip of the Image of God.
275
of Plantations, and the finding of Treaſures. Now by
what other
name can we truly call that Truſt he pla-
ced in ſuch Figures, than that of Superſtitious and Ido-
latrous 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, for-
bidden at Trent) yet put in the creatures conſecrated
in the Roman Church; whilſt they ſet them apart in
ſuch forms as this: Bleſs and
fanctifie this creature that Set Bened
. Crit
.
by it that is, ſure, by thy virtue in it] Devils may portat. Scc.
repelld, and Tempeſts ſcatter'd.
.
O
Nn 2 modo su CHA P.
om operad
276
CHAP. XII.
.
of the Idolatry charged on the Papiſts in the
worſhip of Images.
PAR T.
I.
TH
:
:
of the worſhip of the Image of Chrift.
HUS 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 venea
ration 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 Pauli-
nus, 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 felf, as the creature whence
'twas taken ; yet apt to beget, in weak and fooliſh
minds, not the meer notion of Chriſts humility and in-
nocence, 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
a concil. 3.
faw reaſon to forbid it (a), and to require the Gover-
Conſt. in Can.
82. ap. Conc.
nours of the Church to take care for the future, that
Quinifext p. the Image of Chriſt might be expreſſed in human por-
1177. vol. 5.
traict.
Si confulty. And, in ſuch Form, ſome Pictures of Chriſt might
calo de inde; have place in Churches in the Sixth or Seventh Centu-
Taraſ in syn. ries. But Statues, it may be, were not ſo ſoon receiv-
Nic. 2. P. 165. ed as Pictures, and it is manifeſt, that in the earlier
48.3. 4. D.
times
C. Max.
Chap.XII. Of the worſhip of the Image of Chriſt. 277
times of St. Auſtin, they were no part of the Invento-
ry
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
« filver and gold the work of mens hands. “They (faith
“he) worſhip that which themſelves made of Gold
« and Silver. For our felves we indeed have many U-
"tenſils of this matter or metal which we uſe in the
celebration of the holy Sacraments. And being con-
ſecrated, 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 with-
any
immoral ſtain to his Pencil. He that found no
fault with the Image of Cæfar ftamped on his Coin,
hath ſaid nothing which forbiddeth his own repreſen-
tation; with reſpect, I mean, to his ſtate of manhood
here on earth. For that is not pretended to be the pia
cture or image of God-man, any more than the image
of the Cæfars, is pretended to be the picture of
their fouls ; but it is tħe external reſemblance of fo
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
Clory. For though the ſigns of his Paſſion may pre-
pare us for Prayers, yet the addreſſes themſelves are
made to him as he is glorious in the Heavens, where
bis eſtate is unduly typified by a Crucifix which repre-
fenteth.
out
of any
278 Oribe
worfhip of the Image of Christ. Chap XII.
.
p. 33, 34.
Without
video
the or
the Sun.
that be called
hard of God, by remembrance of the Son of God, you mar
fenteth him in Golgotha, and not in triumph at Gods
Fight hand, where his brightneſs cannot be expreſſed
by a pencil of light it felf; though one very lately re-
viving the error of the Manichees
, hath made the Sun,
his Throne, and the right hand of God*.
metali Mans The Crucifix was made of old, and admitted into
Antira. 1643. private houſes, and at laſt into Churches. But it was
firſt uſed as a Picture for the help of memory, not as
doubt Chriſt a ſtatue in formal place, on a Pedeſtal, at which it
muſt be in the might be worſhipped. Hear in this matter St. Gregory
moſt excel-
lent, glorious,
great,a man of ſome inſight into the practice of the
and heavenly Church. This is part of his Letter to Secundinus (a).
part of Hea: “ We have ſent to you Images, and we do not amifs,
if by viſible things we repreſent things not ſeen.----
Fitly may “I am perſwaded that you defire not the image of
the Right-
« Chriſt with intent to worſhip it as a God, but that
be
« more warmed in his love whoſe image you think
throughChriſt
you
« look upon. And for our felves, we are not proſtrate
live, & nove, « before it as before a God,but we worſhip him whom
being, doc. we call to mind by his Image, not as born or crucifi-
a Greg. Mag. « ed, but as fitting on his Throne. And whilſt the
1.7. Ep.$3
- Picture, like a writing, brings to our memory the
“ Son of God, it either rejoyceth our mind with the
“Reſurrection of Chriſt, or aſlwageth it by his
c Pallion.
The ſame St. Gregory (b), when Serenus Biſhop of
Ep. 109.
Marſeille, had in an holy zeal broken thoſe Images
which he faw adored, does wiſh he had not broken
them, but that preventing the worſhip of them, he
CC had ſtill retained them as Hiſtorical Monuments
« helpful to the memories of the vulgar. I am not a-
gainſt 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
by which
in him we
and have our
CC
b S. Greg. M.
06
Chap XII, Ofaba wybip of the Image of Clwijft. 279
which is the houfe 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 Ob-
jects 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 Com,
monwealth where their worſhip is plainly and frequent-
ly forbidden, and by all underſtood to be ſo prohibi- *
ted. And it was high ſuperſtition in thoſe who in our
late unhappy Revolutions, defaced ſuch Pictures and
brake down ſuch Croſſes as Authority had fuffered 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 Commu-
nion 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 bonde
that violence which vulgar Reformers preſume to be
holy. For the Council of Trent retaineth Images in social
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 being and an
Trent is this : “I moſt firmly (a) profeſs, that the Ima- a conc. Trid.
ges of Chriſt, and of the Mother of God, always a symb. p.944.
Virgin, as alſo thoſe of other Saints are to be had
" and retained (eſpecially in Churches (b)]: and that b Deret. Conc.
“ due honour and veneration is to be given to Trid. de fazare
malutoos! prb aidas asumine
Due
U them.
280 of the worſhip of the Image of Chriſt. Chap.XII
.
8 를
​Scand. Min.
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 fe-
queſtration who “ had kept a Picture of Chriſt in his
“Parlour, and confeſſed it was to put him in mind of
*Cent. 1. of “his Saviour * OCER
Se&.82. p.38.
We honour ſuch Pictures in a negative ſenſe, by be-
ing unwilling to have them contemned. We think
them not fit to be placed in the Pavements of Chur-
ches, where (as St. Bernard in his Apology to Guiliel-
mus 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
€ Corcil. Mech (c), which have made Laws againſt laſcivious, impro-
Turon
. p.1019. per, fabulous, abſurd Images. We inveigh not againſt
Mexic. p.1297. the firſt Council of Milan (d) for requiring the Ordi-
Zolof
. P. 1400. nary to fummon Statuaries
, Engravers and Painters ;
Mechl.p: 1556. and to require them to uſe their art to the dignity of
Narbon.p.158. 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 diſho-
denſis 1.2. cont.
noured the Virgin in a monſtrous ſtatue with one eye
Albig. c.9. & (e). The zeal of the Church of England has been much
Correl. Curtius more temperate and diſcreet, and ſo (God be thanked
min, c.s.p.75:
it continues at this day. It is not rude to any thing fet
d Conc. Milev.1.
P..251.
e Lucas T
de Clavis Do-
apart
Chap.XII. Of the worſhip of the Image of Chriſt. 281
apart for Gods ſervice: it would not have a conſecra-
ted 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 fitting upon the Com-
munion-Plate of
the great
Church of
Antioch.
But the Council of Trent ſeemeth to mean ſome
thing more than all this, by its due honour and vene-
ration. It doth not indeed mean abſolute Latria, or
direct Divine honour to be exhibited to the Image it
ſelf
. It hath otherwiſe explained it felf; and it con-
demneth ſuch worſhip of them. It would not have the
people believe (a) that there is any Divinity in a conc. Trid.
them, or virtue for which they ſhould be worſhip- voc.dr.p.895. .
ped ; 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 6). “Let the people be taught, faith a
de Imag, C.3.
Decree of that Synod, that there is no worſhip due p.178.
"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 fignified, and not to the ſign
which neither hears, nor ſees, nor perceives.
And ſome of the Church of Rome do purſue this Dio. Inſtit.c. 28
caution in their Manuals of inſtruction which they see Arnob. 1.6.
give to the people. And it would be very ſtrange if p. 203. Nor
they ſhould herein have been defective; ſeeing the inquiunt) man
very Heathens were not. “We worſhip not (faid they) Güri, &c. per
"the very Images themſelves (c), but thoſe whom Je Deos effe,&vca
they repreſent, and to whoſe names they are ſacred. Cooling love
Oo
H.T.
b Concil.camer.
::
CC
36.
C Lafl. 1.2.
282 of the worſhip of the Image of Chriſt. Chap. XIL .
of Chriſtian
Dodr. in Ex-
Command.
H. T. in his Manual called the Abridgment of Chriſtian
Doctrine, propoſeth this Queſtion(d) to his Diſciple:
d H.T.Abridg. Is it lawful to give any honour to the Images of Chriſt
and his Saints? And then he teacheth him to make
poſ. of the 1.
this Anſwer: “ Yes; an inferior or relative honour,
“ inaſmuch as they repreſent unto us heavenly things;
p.118, 119.
“ but yet not Gods honour, nor yet the honour due
"to his Saints.
The fame Author a while after, propoundeth this
Query : “Do not Catholicks pray to Images and Re-
“ licks ? 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 nei-
“ther fee, nor hear, nor help us.
There is ſome meaſure of fobriety in theſe words ;
but ſome other of their writers ought to have had
their Pens removed from them, with as much reaſon as
a.Curtius de
we take away the ſwords of madmen. Amongſt them I
Ca 12. p. 130, reckon Cornelius Curtius the Auguſtinian. This Roma-
b
De Lingend. nift thus ſpendeth
ſome of the heat of his zeal (a). “I
vol.3. Corc. de “care not at all for Luther, Calvin, Wickliff, and that
“moſt filthy Magdeburgian ſink of impudence and blaf-
p.627.-
Flagitemus au-
phemy. I ſay it, and ſay it again, that the moſt ſacred
xilium è cælo, Nails of our Redeemer do merit worſhip, even the
& ſanctam “higheſt worſhip.
But we have heard better things from the Council
Ave of Trent, and ſome who
follow it. And by ſuch decla-
infra Hebd.
rations their Church denieth to the Image it ſelf the
Quart. Quadr worſhip of the heart in Prayer, Thankſgiving and
the Litany of
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
Zd, Paris,
the ſcepter, of the Son,
1642,
the Bed of Grace. Increaſe
Clavis Domin.
doior. Chrifti.
Crucem adore
mus. O Crux.
c In Brev. Rom.
P-317. And in
the Croſs
P. Joo, ÚG.
righter
Chap.XII. of the worſhip of the Image of Chriſt. 283
pag.4. The
a
her Devotion
to the Croſs
name ſhe ado-
reth the maps
righteouſneſs in the pious, and to the guilty vouchſafe par-
don. All this it feems, 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 the full kon
Biljon of
of Rone, but only to Chriſt crucified. And this alſo I dempt. of
ſuppoſe they would ſuggeſt by the Croſs pictured in mankind by
,
their Books of Devotion, and particularly in the front
of their Millal of Paris (C), together with theſe words Church of
of the Apoſtle, God forbid that I ſhould glory five in the Komi bath
Croſs of our Lord. Where St.
Paul intended not to mag- great parr of
nifie the wood of the Croſs, but the Sacrifice upon it.
And this way of ſpeaking uſed by the Apoſtle is fol- of Chrift; but
lowed in our Litany, in which we deſire of Chriſt de- under that
liverance by his Croſs, explaining it by his Paſſion.
But ſtill there are outward ſigns of Veneration gi- ter and form
ven to the Image it ſelf for Chriſts ſake; not indeed of the Crols.
as braſs, or ſilver, or gold, or wood, or ſtone , or as a Par. 166o.
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 ho-
nour, ſaith (d) the Council of Trent, is to be given to Deore de ingre
them,
and the honour which is given to them is resp. 1.895. *
ferred to the Prototypes. “We Chriſtians (ſaid Leonti- Lons is Sya:
Hins in the Synod (e) of Nice) adoring the figure of B.
s the Croſs
, honour not the nature of the wood, but Thund mit du
Tag ang
"the lign, and ring, and image of Chriſt. And again,
*) he that feareth God honoureth and adoreth e Lront in Syih
* Chrift as the Son of God, and the figure of his Croſs
, mas
, 246.4
and the images of his Saints
. In Images (faith (3) the tdy Toner *
Synod of Bourges) we worſhip not the matter,but bim srupt resana
that was repreſented. As if it were one A&, and the fid. ibid.
Image were worſhipped together with Chriſts God- p 245.
head, as is the Humanity, by reaſon of its Perſonal
onion with it. They that ſpeak thus, have deprived
themſelves of the uſual Evaſion that the Church of
002
Rome
d conc. Trid.
284 of the worſhip of the Image of Chriſt. Chap.XII
.
*Conc. Nic. 2.
262. There
Εισης αυτών
Rome owneth one God only, and therefore cannot by
her own principle, worſhip an Image with abſolute La-
tria. For in the worſhip of that one God, or the Di-
vinity of Jeſus Chriſt, God-man, they take in the wor-
ſhip of the Image or Relick, as of a body made one
with him. To that effect there are dangerous ſayings in
A&.4: p.261, the ſecond Synod of Nice, related by Photius.' It was
there ſaid by Adrian from Epiphanius Biſhop of Con-
the
fays to the ſtantia in Cyprus, that a King, having his Statue or
King, iza ir Image is not preſently two Kings, but one together
exeive oul, with his image *. It was there affirmed (though not
fuo, &c. particularly,and in thoſe words decreed) “That by the
a Asd tñs is worship of Images (a), which ſeems divided, we are
φαινομένης
Siapo 8 ry us-
“ carried up undividedly unto the indiviſible Deity.
“And again, that in ſuch worſhip (6), we are carried
Stegtoi as “ up into a certain unitive and conjunctive viſion. As
jongetős 78 if we adhered to God by clinging with devout embra-
a essere las ces to an Image made by humane Art. Yet this in effect
είς την αμέρι- .
is ſaid by many of their Doctors, who tell us that La-
fromSi Te nad tria is given to the Image not abſolutely, but relative
ένοποιος θεό
TNTa dvayó
ly, not by it ſelf (c) but by accident, as they are con-
uesa ſidered in conjunction with the Prototype, and making
b Kai 8x, one thing with it. Suarez himſelf (d) is one of theſe
Sywtoily Tiva raſh men, and affirmeth “ that the Prototype in the
i curuyaydo “ Image, and the Image for the Prototype may be ado-
εναγόμεθα
Jewela, &c.
“ red with one interior and exterior Act. But amongſt
the Honourers of Images and Relicks, there are not
Blanc's
Theſes.
Th. de Ec. Ro. many ſure who fly higher in their devotion than Cor.
Doft.circa cult. nelius Curtius. He does not ſay things we hear every
ImagP 342, day, and therefore let us liſten to him a while in this
Thom. dip-54: preſent Argument. “Let us now ſee (faith that Idoli-
Se&. 3. ezer of the Nails of the Croſs (e)) what kind of Ve-
c. Corn. Cuties « neration we owe to theſe Nails : Divines diſtinguiſh
“ three kinds of Worſhips which are wont to be ex-
133, 134,135. “ preſſed by the Greek words of Latria, Hyperdulia,
"
sov exeipny
c See Lle
de Clovis Do-
min. c. 12. p.
and
Here he
25
, to .
Chap. XII. Of the worſbip of the Image of Chriſt. 285
4 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 capa-
" ble 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 unani-
"mouſly conclude (f). Notwithſtanding this, becauſe Here he
we inay, and we uſually do adjoin the Nails to Chrift 22. 9.91.4.3,
« in our cogitation (8), hence it comes to paſs that by se
e reaſon of this connexion, we may give them a cer- ſays vide con-
Stain right (or direct] worſhip : for if we contem- cil. Trid. Self
& worſhip of Hyperdulia: If we think of his Divinity,
we owe to them the Honour of Latria. But for Data
lia 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 rtgard 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 Bel-
gium : But the Fathers of Trent ſpake more modeſt-
Is, and we will take their words into further confide-
ration. They allow external ſigns of worſhip both be
fore, and to an Image. The external ſigns mentioned
by them (a), are faluting, uncovering the Head, a concil. Trid.
kneeling, bowing or proſtration. And the Synod of self-25.p.895
.
Cambray teacheth (b) that the external ſigns of that ofculatur
, eyn
" Honour, Worſhip, and Invocation which they refer coram quibus
to the thing ſignified, ſuch as are bending of the caput
aperirin,
.
knee, and other ſigns of the like kind, are given muus, &c.
rightly to Images. And it would not have this ſeem bconcil.camer
,
ablurd or impious to any man, whilft by the ſigns p.177.
they worſhip the Prototypes.
This
ani new york
186 Of the worſhip of the Image of Chriſt. Chap.XII.
This declaration of honouring the Image it felf
c Juft weights Mr. Thorndike taxeth (c) as an idle thing; he might
C. 19. p. 128. alſo have proceeded, and called it perillous, and a
means of ſcandal. For the external honour of Chril
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 falutation is both a Civil and a Re-
ligious ceremony. Cæcilius in Minutius Felix, point-
ing to the Image of Serapis, kified 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
d Tac. Hift.l.1. mouth, to kiſs it, and this was called, adoring, and
C. 36. Nec de
erat Otho pro-
venerating of them. So Tacitus faies of Otho (d) that
tendens manus, he ſtretched out his hand and adored the people, and
adorare vul. threw his Kiſſes among them: And of Nero, that he
suma, vecere of worſhipped or venerated the Aſſemblie with his hand.
Allo Bowing , Kneeling , Proſtration are equivocal
where of Nero. fignes : and as we uſe them towards God, fo we do
manu veneratus 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 debaſe-
ment 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 ho-
mage and ſubmiſſion to them whoſe Chairs they are.
Now, though ſuch fignes are thus equivocal, yet
they are ſo determined, by their Objects, and Circum-
ſtances, 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
hic Sheep,
*
And elle-
..
him at his ordinary work, but at his earneſt devo- Miffal. Kort,
Chap.XII. Of the worſhip of the Image of Chriſt. 987
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 faluting 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 fees 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 Qua-
kers judged Religion ; and ſo little of it in that civi-
lity which they think is irreligion, and the worſhip of
the creature.
He thas fees 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 un-
covered 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 confecrated (a), and perfu- a Rit. Rom.
med with confecrated Incenſe; and rendred illuſtrious 244, 245,
with confecrated Tapers(1); ] he will not then think Tit. 11,Canl.z.
tion.
Now it may here be properly demanded of a Ro- 2.187, &c.
maniſt, whether the ſign of bowing, kneeling, or pro-
ſtration, be exhibited to the Image alone, to Godalone,
or to both of them ? and if to both, whetherin equal
or unequal degrees?
In cannot be ſaid that it is done only to the Image,
.
, 24
p.
In Sax. Sabon
as
288
Of the worſhip of the Image of Chriſt. Chap.XII
.
:
raſc. p. 182.
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 confeffing it ) for their ultimate
Object. He is at his Prayers to God, or ſome perſon
in the Trinity 3 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 ad-
dreſſes to the very Images as Images of Chriſt Such Ce-
remonies the Synod of Nice ſeemeth generally to mean,
when it preſſeth the mooxunnoes, worſhip or adoration of
Images, i. e. the veneration of the body of which men
a Miß. Rom. only can take cognizance. Such veneration the Coun-
Feria 6. in Pa. cil 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
part
. 2, p. 166. or form. The Miſſal commands the Prieſt, after ha-
Sanët. — ea ving fixed the Croſs in a place prepared for it before
pret a ut quicun- the Altar (a) to pull off his Shoos and adore the Croſs,
(that is, not orare ad ( the old derivation of adorare )
fimum Apofto- to pray to it, for it preſcribes no form there, but to
lum tuum, vel bow to it], and then to kiſs it. The Pontifical in-
confefforem, &c. deed, ſpeaketh ſometimes of worſhipping before an
c Pontif. fol.
Image (b); but, in other places, it requireth the wor-
164 16. Tum
Pontifex, flexis, ſhip of it. For ſo in the benediction of a new Croſs(c),
ante crucem, ge- the Biſhop is required, once and again, to bow his
nibus, ipfam de- Knees before it and to adore it devoutly. Nay, once
d Portif. part. (d) it declareth that the worſhip Latria is due to the
3. fol. 204 Croſs.
Ord. ad recip.
proceſſ. Imperat.
It cannot be ſaid by a Romaniſt, who regardeth his
Cruz. Le- Creed, that this external addreſs is madeto Chriſt and
betur di Latria, his Image in equal degree; for that were to give Ho-
nour properly Divine unto a Creature ; a ſign of Ho-
b Pont. Rom.
Lug. 1542.
que coram illa
ipfum gloriofif (that
eritá dextris.
nour
:
Chap. XII. Of the worſhip of the Image of Chriſto: 289
nour 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 incur-
vation 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 con-
verſion 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 ſepa-
rately from his Maſter, to ſhew his ſuppoſed Religion:
and they have none leaning on them, ( unleſs by acci-
dene;) by complement to whom they may interpret
the lign, 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 Allemblies
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 norally impoſſible to know their diſtinctions ?
And how many of the fame Communion have groſs
and ſtupid minds and devotions begotten of igno-
rance? And what uncharitableneſs is it to makea 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
Рp
Ima-
990 of the worſhip of the Image of Chriſt. Chap.XII.
2.
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 givethem
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
lign of worſhip toucheth it and adheres to it, yet it
doth not fo 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 Thomafinus, who paſſionately breaketh into
this language (a); “O that there were any man to
a Thomaſ de
vita, Bibliothe-
44 whom I might be beholding for the Images of Moli-
cả, & Muſeo «nus and Pignorius, men to be by me eternally ho-
Lawr, Pignorii. . c noured; that I might kiſs the Portraict of thoſe
a whom I cannot embrace in perſon. They may fur-
ther 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 pre-
fumed 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
fign of their love to him. For fo 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
.
:
Chap.XII. Of the worſhip of the Image of Chrift. 991
In England, in the days of Henry the Seventh, fonre
Romaniſts ſpake not ſo raſhly as Bellarmine, who with-
out neceflity impoſed on him by the Decree of Trent,
afierted a proper veneration of Images (6), as objects b Bello de Each
terminating that worſhip in themſelves, and not as fu- Triumpho leads to
Itaining the place of the Prototype. Amongſt them I sue spala de
find an ancient Author who hath written in Folio an Rép. Eccl.l. ?.
Expoſition of the Ten Commandnients in the way of where he
a Dialogue betwixt Dives and Pamper. And becauſe he refutet la the
ſpeaks foberly in this Argument, and is not in nyany for the Rele
hands, I will heretranſcribe ſome places out of him(a). worſhip of ko
« Dives. Whereof ſerve theſe Ymages, I wolde they a'lori preceptes
were brent alle. Pauper. They ſerve for thre thynges; ebaper:
<for they be ordeyned to ſtere mannys mynd to thynke
on criſtes incarnation, and on his paſſion and on his
"lyvinge, and on other feintes lyvinge. Alſo they ben
ordeyned to ſtyre mans affection, and his herte tode-
* vocion. For ofte man is more ſteryd by light than be
herynge of redynge. Alſo they be ordeyned to be a
* token
and a boke to the leude peple, that they may
"rrade in Ymagery and painture, that Clerkes rede in
" in the Boke, as the Lawe ſayth. de confecra. diſtinct.
3. prolatums where we fynide that a biſshop de-
ſtroied. Ymages as thou woldeſt do, and forfendyd
" that no mian (huld worſhip ymages. He was accuſed
to the Pope Seynt Gregory, which blamyd him gretely
" for that he had lo diſtroyed the ymages ; but utterly
he priſed him for 'he forfendyd them to worfhyp
ymages.
• The 21 chaptre.
* Diver. How ſhuld I rede in the boke of paynture,
and of ymagery. Pauper. whanne thou feeft the
ymage of the Crucifixe, thynk on him that died on
" the croſſe for thy ſynne---Take hede by the ymage
" howe bis hede was crowned with a garlonde of
Pp 2
thorns
392 of the worſhip of the Image of Chriſt. Chap.XII.
EC
« thornes---Take hede by the ymage how his armes
" were fpradde 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 wor-
ſhyp above al thynge, nat the ymage, nat the ſtock,
“ ftone, ne tree, but him that dyed on the tree, for thy
fynne and thy fake. 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
si de su “ the nat, herythe the nat. underſtondeth the nat.
« make thyn offrynge if thou wilt before the ymage,
"" but nåt to th' ymage. make thy pilgramage, nat to
" the ymage, ne for the ymage. for it may nat helpthe,
“ 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. a etiam in
5 01" The 3. chaptre.romei
chaptre. róm zi asmoloto) .nexca
“ Dives. me thynkith that whanne men knele before
the ymage, pray and loke on the ymage, with weep-
yng 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
u the
ymage, they fynne gretly in ydolatry agenſt rea-
“ fone and kyndercos 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
16 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
"S 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 ob-
"ject which repreſenteth him; nor doth the Prieſt
ſpeak
56
SC
$6
*
Chap.XII. Of the worſhip of the Image of Chriff,“ 293
CC
will
(peak to it as he doth often to the Crucifix. And that's
the next Objection of Dives in the fourth Chapterisob
“Dites, On Palm-Sunday at Proceſſion the Preſt
" draweth up the Veil before the Rode, and fallith
down to grounde with alle the people, and faith
* thries, Ave Rex nofter, Hayle be thou oure Kynge,
and foo he worſhipeth that ymage as King. Pauper.
“ Abfit. 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
a chat dyed on the Croce for us al, to him that is King
“ of alle thynge.. seit 110)
bod autem
The xiii Chaptre. d ydser ved
Pauper. “The
Lawe clepith ymages venerable and more
worſhipful, for ther (huld no man diſpyſe them ne
* defoul hem, brenne them ne breke them. De Confe-
crat, di iii Venerabiles, and for this manner of Vene-
+ ration and worſhip, faith the Lawe in the fame
place, a Jumme dočtoures, that Ymages, Boke or
Veſtment, and Chalice, may be worſhipped with
"DuliaBut they take that Dulia fulle largely, and
* full unproperly, for ſuch worſhip and veneration is
“ ne ſervice, ne fubje&tion, as I lid before. De
porta ni 23187 13. olorasi0:-)
For them who can inſtruct their minds, help theit,
memories, excite their paffions, and fix
their fancy,
by praying before an Image, they are at liberty to uſe
ſich helps in their private Cloſets. In publick let them
conſider whether the ſcandal of others be not a grea-
ter 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 thei we exerciſe the heart and
mind rather than the eye and the imagination ; which
iguori
latter
UXDADE
16
294 Of the worſhip of the Image of Chriſt. Chap.XII.
b Id. Oper.
ut
Imagine.
CS. Aug. in
Orare vel ado, 66
y are fic intuens
tur, &c.
d S. Aug. in
a Tho. à la
latter when it hath an Idea of God-man, it apprehen-
deth him as in glory. And in this point Thomas a Kem-.
pis himſelf was not determined in his judgment ; for in
pis Oper.p.723
praying to God; and yet in another place (6) he
pre-
p. 696. Oratio fcribeth a form of Prayer in which God Almighty is
mens à corporali intreated to free the mind from bodily fantaſms. For
St. Auſtin, “ He thought that no body (c) could wor-
Pfal. 113. Nie “ ſhip or pray with his eyes fixed on an Image, but he
minem (puto] “muſt be ſo affected as to think it heats hini, and will
give him the aid which he implores. He faith in ano-
tem fimulacra, “ther place (d), that the figure of the parts of an hu-
qui non afficia. “ mane body doth even extort this that the ſoul which
" lives in the body ſhall thereby be the apter to think
Pfal 114. Hoc that body perceives which it fees like to its own.
facilitar o o « And that Images avail more to the bowing down of
torquet illa fi- “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. Bellar-
" mine 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 fubtle
diſtinctions which the Learned ſcarce underſtand,
“much leſs the vulgar. Och 11
Let them ſee to it who lay ſuch fnares in the way
of the people; whatſoever they intend, they may plain-
ly 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 bow-
Conc.7. p.284. ing down to Images (F): which by its Preſident Tar-
TUTKU• ' rhalius; and its defender, Adrian the firſt, owned a
geti Tránſition of the worſhip through the Image to the
xos
sidenta Prototype (like an arrow which firſt paſſeth actually
through
gura membro
Tum, &c.
e Bellar. de
Imag. c.22.
CG
fzonay.in Can.
vågar
Chap. XII. Of the wor bip of the Image of Chriſt. 195
y Images,ia or
der to the
through the Medium e're it hitteth the mark]: and,
which in the opinion () of Mr. Thorndike) brought g Me. Zborna.
juft Weights.
in and authorized Addreſſes to ſolitary Images of Saints.
Since that time, Gods worſhip has been exceedingly de-
praved, and ſuch bold men as Naclantas Biſhop of
Cluginı, have openly declared that the fame Latria oř
Divine honour is due to the Image which is due to the
Prororype. And it hath been thewed a while ago that
the Pontificale it ſelf affirmeth Latria to be due to the
Croſs, without diſtinguiſhing of ir into abfolute and
relative. But I would not miſconftrue one unadviſed
pallage as the conſtitution of the whole Church of y see the
Rome, and a condition of its communion ; though I numer. of mi-
cannot but from the premiſſes conclude the danger of racles dont at
its communion, or the peril of Idolatry in it.
Further, there is another kind of Idolatry towards promoting of
the Image of Chriſt
, viſible in the practice of many in syn vices
Ramamills, though not enforced by the Decrees of 2. Aa. 4
their Church. I mean that divers make it a Divine She- p.249, co
chinah, or Image in which Chriſt eminently dwells, and Synodus dixit,
miraculouſly operates *. It was the cuſtom of Aſclepja g'arla De, qui
etiam
ades the Philofopher (as in the 22d. Book of Ammia-
cias Imagines
NUF, we are informed) to carry with him whitherfoe.. miracula perfi
ver he journeyed, a little ſilver-Image of the Goddels is
a Sec Steph.
Cæleſtis. 'Tis probable that he hoped amongſt other Baluz
. Not.ad
things, for the fairer weather; for ſhe was Urania Salvlani, 18.
the Goddeſs of the Clouds (a). And a late King of salp. Stult. ix
France is faid to have carried about with hin, as his V.D. Mart
..
Cæleſtial Guardian, a Crucifix of Lead. If other Ro. Quia eflet bac
man Catholicks wear it about their necks as a Remem- tie confuetudo,
brancer, and not as an Amulet 5 they have the grea- un Candido
protection from God for their removing a ſuperſti- tecta velamine,
tious defenſative. And it is great pity that ſuch things mijera per 4
fhould be laid before the people as inſtruments of In- cumferre demex-
chantment, by the literal found at leaſt of elie Ritual tid."
P. 251, Santia
P-10. and
ter
(b) and
296 3 Of the worſhip of 170 Chap. XII.
b Rit. Rom.
:
fol.168.
(b) and Pontifical (c), which blefs Croſſes and Relicks
P.297. Dom.
Fej_preta as weapons of defence againſt evil Spirits, Tempeſts
,
ut hoc figno malignant air, Thieves, Invaders, hurtful beaſts. And
Sanéte crucis" he does not dwell within many doors of a Prophet,
of omnis diſce-
dat levitia who cannot gueſs at the proneneſs of the people to ſu-
Tempeftatum. perſtitious uſages. The Rebels of Devonſhire in the
c Pontif. Rom,
Reign of Edward the ſixth (d), in their march to the
Ipforum.com ſiege of Exeter, carried before them (as the Jews
Reliquias bu.
militer ample-
4:did the Ark of God, in the times of old) the Pix, or
étentibus; con conſecrated Hoſt, born under a Canopy, with Croſ-
“ fes, Banners, Candleſticks, Holy-bread, and Holy-
e Angelos eju;
contra fulmina, o
water, and other things ; though the walls of Exce
fulgurad tem- « ter fell not down before this falſe Ark, as Dagon
Deftates, '&c.
D. leyle in “ did before the true. And it is commonly known what
Hift
. of Ref. in virtue is aſcribed to the Pope's Agnus Dei's, and how
4.3: R. L.6. the people uſe them as holy Statues in which Chriſt's
See the Con- Divine Virtue ſo reſides, as by its glorious preſence
fecrat, of St. and power to expell all enemies ghoſtly and bodily.
Here truſt is put in a Creature as a Skechinah of Chriſt,
Arch. Caracci- which is not ſuch, and conſequently that truſt is no
ws de Roſar.
better than a reliance on an Idol.
tra Diabolum
Beads in
P.3.C.S.
S
T
in PART 2.
Of the Idolatry charged on the Romaniſts in the Worſhip
and of the Images of Saints.
" Ouching the Images of the Saints, and the Vene-
ration of them, it is fit I ſay ſomething ; but
the Premiſſes being conſidered, I have the leſs need of
being voluminous. Ces
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 imper-
fect eſtate, whoſe bodies are yet aſleep in the duſt
what
ܪ
Chiap.XiT. the Images of Saints
297
what Praxiteles or Titian, can give us fit Statues, or
Pictures of them? What they were we may by Images
and Pi&ures conceive. But what they now are in the
prcfent heavenly condition, with relation to which
the Romaniſts worſhip them, who on earth can reveal
to us, whilft 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 diſcreti-
ons if they be the Repreſentations of ſuch whoſe Saint-
ſhip no wife man callcth into queſtion ; if they be de-
figned as their honourable Memorials; they who are
wife to 'fobriety, 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 a Laffels's
Voyage te
twelve Prophets on one ſide, and on the other thoſe
Italy, p.46.
of the twelve Apoſtles, all in wood; alſo the Pictures
of the Virgin and St. Peter in one of the Windows.
Ånd 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 memo-
ries by them, we forbear all ſigns of contempt to-
wards 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 ho-
nour of God who hath made them ſo great Inſtruments
in the Chriſtian Church; and to the ſubordinate
praiſe of the Saints themſelves. sen
They who worſhip ſuch Images, do either worſhip
them as the Statues of ſuch inviſible Powers as do un-
der 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 Sheclinahs of ruling, or interceding
Saints,
And,
Qq
298
of the worſhip of Chap.XII.
And, Firſt, If they worſhip them as Repreſentations
of ruling Dæmons, they are Idolatrous. For they there-
by give away the honour of Gods reſerved power, to
a Creature: They honour as Clients the ſtatue of
Saint, whilſt God is by right their Patron.
Secondly, If they worſhip the Images of Saints, on-
ly as holy ſpirits who pray for them, and hear them in
any place, by the help of that God whofe eſſence is
every-where, and who enabled the Prophet to know
the actions of Gehazi, when he was out of his fight ;
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 reafonably be inter-
preted 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 fufficiently diſtinguiſhing theſe); and
therefore it hath no higher honour than the Proto-
type, 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 particular-
ly that form which Chriſt hath taught us. For though
the Catechiſm of Trent requireth the Pariſh Prieſt to
let
..
Chap.XII. the Images of Saints.
999
few Goods committed to its care, were by St. Nicholas Lorette..
« let the people underſtand, that (a) when any one a Catech.ex
< pronounceth the Lords-Prayer to the Image of a dent
. p.513.
« Saint, he ſhould think only that he joineth his Pray- immè vero cum
ers with thoſe of that Saint to God for him. Yet the ad imaginem
Jan&ti alicujus
people are not fo apt to receive the inſtruction, and to 'quis Dominicam
be free from miſtake : and this the Catechiſm it ſelf Orationem prae
ſuppoſeth, whilft it ſpeaketh of the need there is of the ) Catech, ibida
greateſt caution (b) in this matter: need of it, not Quo loco illud
only for the moment of the thing, but for the calineſs maxime cavern
dum eft omne.
of erring in it.
bus, ne quod
Fourthly, If they worſhip them as Shechinahs of ru Dei proprium
et, chignan
ling Dæmons, they honour that as the preſence of a præterea tribu
power which God is pleaſed every-where to exerciſe ; axt, &c.
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 perſwafion among that people,
that Prayers are more effectually heard, and that Mira-
cles are ſooner done before an Image than in the ab-c Lib, Feft. in
fence of it: That one Image is a more excellent She S. Nicolai. Nar-
chinab than another; that our Lady will perform in wichmans
things at Loretto, which ſhe will not do at Rome it ſelf
. Sabb. Mar.
And they who defire bleſſing of St. Winifred, think of this
they ſooneſt attain it at her well. The Liber Feſtivalis which a
(as they called it) in uſe here in England, in the time young man
of Henry the ſeventh (c), aboundeth with ſtories of the Devil,
Divine power working in Images; and amongſt other dropped into
tales, it telleth of the power of the Image of St. Nicho- whilft he was
las, in keeping mens Goods in ſafety; and how cer- knecling at
tain Thieves who were permitted for a time to ſteal a
the Image of
the Virgin of
forced to ſpeedy reſtitution. We read in Krantzius (d), S Krantzii
Saxon. 1.9.c.10.
that Count Gerhard, Uncle to Waldemare of Sleſwick, p. 236.
Q 9 2
went
300
Of the worſhip of
Chap.XM.
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, 0 Jupi-
ter! 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 con-
fidence, as to the Shechinahs of God. Curtius, the Pro-
vincial of Belgium, is one of theſe writers, and I find
b. F. C. Curtius this ſtory in him : “ There was a certain poor man(b),
de Clav. Do- 66 who in extreme need beſeeched our Saviour to pre-
min. c.5. P. 42.cc ferve 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
this day, could never be fitted again to the foot,
" but is ſupported with a Chalice. It ſeems this Cruci-
e Curt. ibid: fix was made of Cedar by Nicodemus himſelf (c); but
p. 38, 39. methinks with no good fancy; the Artiſt having car-
ved a Crown of Gold, inſtead of one of Thorns, upon
the head of our holy Lord. Lipſius (a man rather lear-
d Lip). Virg. ned than wife) telleth (d) of the many drops of blood
Hall. c.s. cui which diſtilled from a certain wooden Image of the
Suder in ftatud. Virgin at Halla. And on this he looked as on a miracle,
P. 1303, 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 Bu--
ronius
CC
to
Chap.XII. the Images of Saints.
301
mum molt malo
ronius (a) hence proveth, as from a certain medium, a Baron. Annal.
Tom. 9.4.8*$.
the worſhip of Images.
But how if God doth this by Nature, or ſometimes Ad marg.cu!
by miraculous Power, for the trial of our Faith? Or is $5. Imagi.
what if ſuch things ſhould be done by Gods just per- probatus.
miffion, by the Devil himſelf, to men that have renoun-
See Spal de
ced their Reaſon? Why then, the Devil has their truſt 6. 12. p.296.
and praiſe inſtead of God; an Idolatry not to be
mentioned without religious fear and indignation.
And doth not the Devil ſometimes work ſuch won-
ders? 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 Porphy-
rie (6), That when a certain King endeavour'd to b Parpher
, it
pull an hair from a Statue of the Brachmans, the blood Fragm. de
gulled out againſt him. Moreover, that the statue did Styr. p. 284
ſweat fo exceedingly in the heat of the weather, that
they were forc'd to refreſh it with perpetual fan-
ning.
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
fpace of the clear air, than in an Image, or a Cave,
where there may be ſuſpition of Impofture.
Now, though men by this laſt way of venerating
Images, do not idolize them as Supreme Gods, or as
rulinga.
g
3
302
Of the worſhip of Chap XII
:
ܗ
ruling-Dæmons; 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 Confef-
b Arnob. adv: fion I will end this Chapter. “Î very grievouſly (6)
Gent. l. 1.p.23, 6 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.
&
:
-
C H A P.
©
Chap.XIII.
303
.
gokor
CHAP. XIII.
of the Idolatry charged, without any tolerable
colour, on the Church of England.
T was the wiſdom of our Legal Reformers, to purge
TI
the Church of all manifeſt Corruptions, and parti
cularly of thoſe which had crept in about the Invoca-
tion of Saints, and the Worſhip of Images.
But there aroſe men of a worfe 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 a Mr: Thorna
for razing the very Foundation, and ſowing the Place debe in his
with Salt. “ Among our ſelves (faith the Learned Mr. c. 25. p. 282.
Thorndike(a), meaning not the Sons of the Church, b Trial of Re-
« but the giddy people of England) it ſeems yet to be gicides, p.16o.
a diſpute, Whether any Ceremonies at all are to be H. Peters to
uſed in the publick Service of God. The pretences ed for the
of this time having extended the imagination of Ido-King, Old Com
latry ſo far, as to make the Ceremonies and Uten-dol will not
“ fils of Gods Service, Idols; and the Ceremonies fand long.
* which they are uſed with, Idolatries.
c Mr. Caſe in
Nay, it was the way of the Fanatical people in the Covenant, p .
the moſt excellent Father of our Countrey (b), the brake its nest
Idol of the people. With ſome, the Liturgy (C), the of the Cournant.
Surplice (d), a Church, a Steeple, was an Idol. Neither d Molin.Defen!
did there
want thoſe
who beſtow'd that title upon that Berita Palsu
neceſſary Doctrine of the Goſpel which requireth con- kan Vellem
ditions and qualifications of Holineſs in order to ac-
ceptance &a
one who praya
Serm. of the
Baalis, Sacera
":
304
Of the Idolatry charged on the Chap.XIII.
b Molin, in
Laudus-ad
Uc.
.
a. Anna Tiaprel ceptance with Cod through Chriſt (a).
in her Lega.
cies for Saints,
I ſhould run a ſtrange and endleſs courſe, if I ſhould
Lond. 1654. purſue all their Extravagancies ; but a few of the moſt
P. 3, 4. colourable amongſt them, I will a little conſider. Thoſe
I mean, are the three following. The firſt is, the bow-
Specim.cont. ing towards the Altar (6).
Durell, p. 67
The ſecond is, the kneeling at the holy Commu-
Idolum (h. e. nion.
Altare ) a se
The third is, the Reverence at the name of Jeſus.
erectum, primus
in Anglia pro-
The firſt of theſe, the bowing towards the Altar,
cubuit ad 'mo- is no Command of the Church, nor the common pra-
dum Adorantis,
ctice of it in Parochial Aſſemblies, nor ſo much as the
Counſel of any of its Canons, beſides the ſeventh of
c Conft. & Can. thoſe which they call the Canons of Biſhop Laud (©).
8.1640. Can.7. And in that Canon the true ſpirit of Chriſtian meek-
neſs and charity is thus expreſſed.
“ The reviving
56 of this ancient and laudable cuſtom, we heartily
commend to the ſerious conſideration of all good
people; not with any intention to exhibit any Re-
ligious 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 omil
"fion of this Rule, we deſire, that the Rule of Cha-
rity, preſcribed by the Apoſtle, be obſerved, which
is, That they which uſe this Rite, deſpiſe not them
d Lipſ. Ode ad “ who uſe it not; and that they who uſe it not, con-
Divam Hallen- « demn not thoſe who uſe it.
fem. Op. p.
And little reaſon there is, that thoſe who uſe it not,
pronus ad aram ſhould condemn thoſe who uſe it, as Idolaters, when
Millal. Rom. they publickly declare that they bow not, as o-
in Ord. Mill:p. thers (d), to it, but towards it, to God alone ; who
210. Sacerdos there exhibits that high favour of renewing, by viſi-
ingreditur Al- ble tokens and pledges, our Covenant with
him. Our
1. facità mi sign of Reverence muſt be ſome way exhibited; and
tiâ, &c.
CC
1244. Sacram
debitâ reveren.
what
Chap.XII.
Church of England.
305
.
a-
what Idolatry is there in the exhibition of it this way,
when 'tis 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 de-
termineth its worſhip. Few therefore there are ſo in-
judiciouſly uncharitable as to accuſe the Miniſter of
doring the Church-bible, or Common-prayer-book ;
though he often bows, and kneels, and prays before
them. Few I ſay there are that do fo: for I think his
madneſs fingular, who in the late Revolutions in Eng-
lend, maintained in a publick Pamphlet, (well wor-
thy ſure an Imprimatur)“ that (a) Words in a Book « This Auther
were Images, and conſequently that to pray before a by Dr. H. Hamm
Book,or to uſe a Book in Prayer is Idolatry, or Image. mord of Idol
worthip.
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 eflential part of the
Lords-Supper. But we are by no Rubrick or Canon
enjoined to kneel to the Sacramental bread, which is
declared ftill to be bread (though not the bread of
common Tables) and not the natural body of Chriſt :
Allo before the Adminiſtration of it, which is done in
a form of Prayer, which requireth our Reverenice,
the people are generally on their knees in devotion to
b Mil. Rare.it
God. If any begin then to kneel, their kneeling is by car, Alille
the Church declared to be at the Sacrament, not to the 9.226. Sacer-
Elements of it,(as they of Rome do (b) towards which dos prolates
.
ſhe alloweth not fomuch as a Proſopopeia in her Prayers; ftatim Holliam
and which are neither the Statues nor the Pictures of confieratam ktu
Chriſts Perſon ; though they be apt memorials of his
Rr
Palli-
P. 359. of
vol. I,
206 Of the Idolatry charged on the Chap.XIII
b Larrog. Hi in fome ſign of Reverence. Such Adoration is menti-
Paffions and are more fafely received in their ordina-
ry form than with ſuch Figures as the Roman Church
imprefleth upon them; of which great variety is to be
ſeen in the Electa of Novarinus.
Further, The Church of England to avoid all pre-
tence of cavil and exception, hath beſides her Article
againſt the Corporal Prefence, 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 ſub-
ſtance 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
arbas A ad Romaniſt
, than they have to take Bellarmine for a zea-
lot amongſt the Reformed. Now this is the acknow-
ledgment of that grave and learned perſon, in his Apo-
logy for the Reformed Churches. “. Whilſt the Church
a Dail. Apol. « of England (a) declareth, as it doth, againſt the a-
6 doration 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
o worſhip of Chriſt himſelf reigning in the Heavens.
2 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
fometimes it uſed that geſture, and was never wanting
foire de l'Euch. oned by St. Chryſoſtom 3 and particularly the geſture
1. partinc tos of kneeling or proſtration in ſome places; though
c Chryf. Hom. Monſieur Larrogne hath not pleafed, when he had juſt
3. in c. 1. ED.
ad Eph.p.987
occaſion fo to do (b), to take notice of it. That emi-
Teómeza,&c. nent Father in his third Homily on the Epiſtle to the
enky dráze Epheſians, thus upbraideth the irreverent and indevout
Top, zjut-
Communicant (C): “The Royal Table is prepared, the
P. 85.
ES
75%
“ King
Chap.XIII.
307
Church of England.
Coxd. All
1603
tioned (d), when they heard others cry out, (eu quay, Pont. Konie
“ King himſelf is preſent, and ſtandeſt thou gaping a-
« bout? 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 a duty in its nature,
neceflary to ſalvation, but as a decent ſign of our in-
ward eſteem of that ineſtimable benefit, which that
4 See Injusd.
name brings to our mind (a). Of that juſt eſteem, and of Q. E. 52.6
not meerly of the outward Ceremony, I hope that zea- Car. 18.it Cana
lous Gentleman (pake, who is reported to have wiſhed
that every knee might rot which would not bow at
the Name of Jeſus (b).
1. of Scand.
By bowing at this Name we advance not the Son a- Min. pisi.
bove 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 be-
yond 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 mer
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 () when we bow at it, are as grofly miſtaken as
the ignorant people in Atheneus : for ſome there men- c Molineas de
Mon. Tempor.
God ſave you, or 9. God grant you life, at the ſnee- P-343; 344
zing of any, conceited that they adored either the ve- tur sylaba,
ry iternutation, or the brain of man which then dif- d Athen 1. 2.
charged it ſelf of the fumes which oppreſſed it. Sorod cialis Paco.com
The Church of England doth not enjoin men to p.137,138.
Rr 2
bow
CY
308
of the Idolatry charged on the Chap.XIII:
Yant. in
P. 108,109.
Dews.conce-
det omnes
&c.
bow to the Name of Jeſus as to an Objed, 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
a
Sacerdot
. Prine. Rome,which to the Prieſts travelling into England (a),
preſcribeth this out of the Miſſal of Sarum. O God
Ang. 4, 1615. who haft made the moſt glorious name of our Lord Jeſus
In Milà de
nom. Feſu. 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 de-
qui hoc no voutly worſhip this name on earth, may perceive in this
men Jefe de preſent life the ſweetneſs of holy conſolation ; and obtaire
tur in terris, in the life to come the joy of exultation and endleſs Jubi-
lee, by the ſame Lord. It is my opinion that the Judi-
1 cious of that Church mean by that Name, our Savi-
our 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
obje&t. For it ſpeaketh of worſhipping that Name; it
hath the Maſs of the Name of Jeſus ; the Litany of
b See Horft. the Name of Jeſus (b); and ſuch-like Forms which are
pay. An. Sect.6.
p.402. c.7. de apt to entangle common Hearers.
St. Ludgard (c) would have ſuch honour done, not
Fe-
Sie er in Man. only to Chriſts Name, but to that of the Virgin ; and
Pietat. p.39. he adviſeth that when theſe words in the Te Deum are
repeated, Wken thou tookeſt upon thee to deliver man
nom. Jeſu.
c Al. Gazers thou didſt not abhor the Virgins womb; that then we
de offic. B.m. bow down to the very ground. And it is ſaid (d) of
St. Gerard Billiop of Canadium (that is, of Chonad in
mans in Sabba- Hungary) that by his zeal for the honour of the holy
tifmo Mariano. Virgin, he brought it at length ſo to paſs in that Coun-
0.7P•74, 75,
try, that when they heard the Name of our Lady pro-
e B. nounced, they ſtraightway fell on their knees, and
bowed their heads towards the earth. And indeed no-
thing ſtoopeth lower than Superſtition. But in the
Church
Cultu do hono-
Te SS. nom.
Litanie de
P. 99.
CiAug, wich-
33%
$?.
Chap.XII.
Church of England.
309
P.1041, 1042
Church of England the bowing is neither that of Su-
perſtition nor Idolatry, but of Religious Reverence, at
the hint of a word which fetteth forth to us all the
dimenſions, or rather the infinity of the Divine Wil
A See in this
dom and Love (a).
Arg. Dr. Twy
Let not then the ignorance or malice of men who fos Letter in
make Court to nothing but their own Diana, accuſe Mr. Medt's
Works.p.1038
that excellent Church of Idolatry, which hath fo care- and Mr.mede's
fully purged her ſelf of Idols, though not of all man- Anſwer,
ner 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 haft Communion of that Church, there may be ju-
fter 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
b Fone's great
Saints (b), and by worſhipping that which he calls his
Myſtery, p. 16
Light or Chriſt within him, rejecteth the Perſon of is not that of
our Redeemer, and committeth Idolatry with his own God, which
imagination muſt not they make a like judgment of Gode is not
ſuch as Anna Trapnell (c), who believed for a while, that of his be
that God dwelt eſſentially in his Saints? muſt not they ing the foul;
allo judg of Lodowick Muggleton as of a mad-man, or of c 4. Tragnetis
an [mpoſtor, ſelling his Bleſſings at a very profitable Legacy for
Saints, p.36.
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), d Paradiſ.Dia-
and circumſcribed by it for a ſeaſon; and as he bla? logue betwise
phemously continues to ſpeak (e), ſuch as loſt it ſelf Reaſon, c. 3
for a while,both in honour and knowledg; not know- p. 14, 15, 16,
ing till he was glorified, that himſelf was God the Fa-
ther, but that Elias was his God and his Father. For as.
that
&c.
e Ibid. p. 247
al. p.22
b ibid. c.3.
that alſo is one
310 of the Idolatry charged, de. Chap. XIII.
a Paradiſ
. Die ding it ſafe to truſt the Angels (a) upon his deſcent
from Heaven, he committed his place to the ſafer truſt
P.21,22;&c. of Moſes and Elias (b). A blaſphemy worſe, if poſſible,
c hen 1. 1.C.12 than that in Irenæus Ćc), of the extravagant Gnoſticks
,
P. 86, 87.
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 abomina-
ble 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 Lear-
d 1/.Caufaub.in
Ephemeridibus ned French-man Iſaac Caſaubon (d): Thou, O Lord Je
fuis, Ann.1610: fw, preſerve this church of England, and give a found
ap. Molin. def.
mind to thoſe Nonconformiſts who deride the Rites and
Verit. p. 7.
Ceremonies of it.
.
Cal. Novembr.
CHAP
:
Chap.XIV.
Goodneſs, is every-where to be adored and truſted
clarations of God, as governing the world by his ini:
CH A P. 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 I.
Of the Cure of Idolatry.
HE Notion of Idolatry being ſtated, and alſo il-
T16
luſtrated by the practice of it amongſt Gen-
tiles, 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-Dæ-
gave to all the world a Principle of Reaſon,
which teacheth that there is one Supreme Being, abſo-
lute in Perfection; and by conſequence, that he, be-
ing every where, by Almighty Power, Wiſdom, and
in as the only God.
The fame Principle of Reaſon teacheth them, that
God can neither be repreſented by an Image, nor con-
fined to it; neither knoweth it much more of the in-
feriour Powers of the inviſible World, fave that they
art; 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 de-
piediate Providence.
Alſo
Mons, he
:.
312
of the Cure of Idolatry. Chap.XIV.
Alſo Chriſtian Religion ſheweth plainly, that the
gods of the Heathens were Dæmons, 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 I-
dols. In the Sacrament which is a memorial of the
Paſſion of Chriſt, the Head and Founder of this Soci-
ety, it offereth to us the Cup of the Lord, in oppofi-
tion to the cup of Devils. On the Firſt-day of the
Week ſet a-part for publick worſhip, it maketh a Re-
membrance of the Creation of the world, by the Son,
by whom the Father made all things, and not by any
Dæmons; as alſo of the Reſurection of Chriſt from
the dead, by which he conquered the powers of dark-
neſs. In the Form of Prayer which our Lord taught
the Church, it prayeth for deliverance and of covniš
a Nicol
. Dra. Ca ) from that evil one (from Satan the deſtroyer,
Revelat. Divi- as Rabbi Judah was wont to petition ); and, in the
nar. p. 535. Doxology, it aſcribeth not (with the Heathen world
ab ifto ma-
which then lay in maligno illo, under the Power of
ligno malorum
omnium Autho- the God of this world in general Idolatry;) the King-
dom, 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 in-
larged : 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 5 proceeding thence, to the
condeſcenſion he vouchſafes, towards the very eye
re Satana,
and
Chap.XIV. of the Cure of Idolatry.
313
.
:
There is, in the very Creation, a great part of in-
it and there is great reaſon to doubt whether we can
o the (0) Total de
and fancy of man, in the Shechinah of his Son.
viſible matter and motion. Many things, beſides God
Almighty, are not immediately ſubject to mans ſenſe,
though his Reaſon can reach them, after a Philoſophi-
cal confiderationof 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 curi-
ous Textures of it. For what ſhould hinder that om-
nipotence which formed the light, and created the
foul, from framing the Fibers of the Nerves in ſuch de-
licate manner in this life, [what poflibly he may do
in the cæleſtial body] as to give to man a kind of
tural Microſcope. But, for his own Divine ſubſtance,
which hath neither limits, nor parts, nor Phyſical mo-
tion 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
,
do ſo in any other, which, though it be cæleſtial, is
ſtill but body. For this fight, then, we are not to
hope, unleſs we mean it of the fuller knowledg of
Gods will; and interpret the antecedent by the con-
fequent in that place of Scripture (a), which faith,
No (a] s. Joh. :.
man hath feen God at any time ; the only begotten Son,
zkich is in the bofom of the Father, he hath reveald him.
St. John in that place denieth exprefly actual ſight, as
alſo he doth again in his firſt Epiſtle (b): Tertullian (6) 1 Joh.4.12.
inviſibility of God, and the viſibility of the Son of Se&. 14. pag.
verſ. Prax.
God (illuſtrating his ſenſe by the appearance of the 807, 50
Suu, which is not ſeen in its very body, but by its (Tim. 6.
tays And he further noteth of St. Paul, that he had
to this purpoſe denied (d) both the actual and poten-
SC
tial
bania
314
of the Care of Idolatry Chap.XIV.
which filleth and pierceth all things. The Ranters,
tial fight of God. No man (ſaid that Apoſtle ) hath
feen God, nor can ſee him. No man whileft alive can
fee God as he is, as he dwells in Heaven, the Palace
and Throne of his moſt éminent Glory. He cannot
behold that now (unleſs in ſuch a glymps as St. Stephen
enjoy'd) which he ſhall fee 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
fee God. To them ſhall be revealed that ſecret of faces,
which the Jews ſo often ſpeak of, and adjourn to the
(a) See Maimo. future life (a). But for the ſubſtance of the Godhead,
de fund. Leg. it is for ever inviſible, the infinity of it (which Ter-
P: 5,6,78 tullian (b) ſeemeth to call the fulneſs of the Deity,
(b)Tertull.cont. and denieth to have been feen by Mofes ] can no more
Prax, P. 507. be taken in by mans eye, than a whole circle of the
Univerfe can be taken in at the ſame moment by the
zglaſs of a Teleſcope. And for the Effence of it, it
feems indiſcernible, even to the very Angels
. For al-
though Angels be fpirits, yet they pofleſſing a ſpace,
are of a far differing nature from the divine ſubſtance,
25, 28.
Ranters E (c) indeed, profefled to ſee in thislife, the very Eſlence
piſtles, P. 24) of God; but the true God was not every thing
which
they dream'd of an antara bus?
Now man, in this earthly ſtate, receiving knowledg
chiefly from the fenſes, he is exceeding covetous of fen-
fible helps in his reſearch after the moſt abſtracted no-
tions, which inclination being vehement in the vulgar,
si to (o) who are generally of very grofs apprehenſion; they pur-
bhfue not the object of their minds be it the molt Divine
sayand Spiritual God himſelf ] with pure and unmixed
con many 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
rimagination worſhippeth that which ſhould be enter-
tained
Chap.XIV. by the Shechinah of God. .
315
tained 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 Na.
tions in the world.
Gm
ment, about
caucion , even
PART 2.
Of the Cure of Idolatry by the Shechinah of God.
OD knowing well
the frame (a)and infirmity of (a) Let this
difficult Arge
I man though himſelf did not erect it fo as now
it ſtands, with much decay, and many breaches), was the Shechinah,
pleaſed to condeſcend to the weak condition of his be read sids
nature, and to vouchſafe him a kind of viſible preſence, where I have
left in the entire abſence of it, his fancy ſhould have not interſper-
bow'd him down, even to ſuch creatures, to which man Cautions
himſelf being compared, is a kind of ſubcæleſtial Deity,
le pleaſed then the wife and merciful God, to ſhew to
the very eyes of man, though not his ſpiritual and in-
menſe ſubſtance, or any ſtatue or picture of it, properly
lo called; yet his Shechinah, or viſible glory, the
fymbol of his eſpecial Preſence.
This divine appearance, I ſuppoſe to have been ge.
nerally exhibited in a mighty luſtre of flame or light,
ſet off with thick, and, as I may call them, folemm
Clouds. Nothing is in nature fo pure and pleaſant,
and venerable as light, eſpecially in fome reflexions,
or refractions of it, which are highly agreeable to the
tomper of the brain. By light God diſcovereth his
other works, and by it he hath pleaſed to ſhadow out
himſelf; and both ſecular and facred 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. « Jamblicbus in his book of the
SE 2
Egyptian
316
of the Cure of Idolatry Chap.XIV.
1
“ 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 him-
ſelf with it. Maimonides ſuppoſeth the matter of the
Heavens to have a riſen from the extenſion of this veſt-
ment of Divine Light. Eugubinus ſuppoſeth the Di.
vine Light to be the Empyrean Heaven, or habitation
of God. And this he thinketh to be the true Olym-
pus of the Poets, ſo called, quaſi inozaury becauſe it
ſhineth throughout with admirable glory.
S. Bafil calleth the Light of God not ſenſible, but
intelligible; and conceiteth that, after that firſt un-
created, the Angels are a ſecond and created light. Such
ſayings, though they have in them a mixture of extra-
vagance, yet in the main, they teach the ſame with
the Scripture, that God is light'; or that there is no-
thing in the Creation fo 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
(a) Hab.3.3.4. 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 Skechinah 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 ex-
cite the veneration of mankind. For even when He-
rod ſpake from his Throne of Majeſty, and the light
was with ſingular advantage, reflected from his Robe
of filver, 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
3
and
Chap.Xiv. by the Shechinah of God,
317
and often ruminate upon the Chaldee Oracle, which ad-
viſeth us when we ſee the moſt holy Fire ſhining with-
out a form or determinate ſhape, then to hear the
voice of it (a): that is, to eſteem it then the true O. 2 Orde, Chaida
racle of God, and not the impoſture of a Dæmon. And p.81. Arike
ſuch a fire Pſellus the Scholialt on this Oracle,affirmeth RARE** Hope
to have been ſeen by many men. And I might ſhew e muess man
fomewhat like it in the Inétances of Abraham and Mo- rúr.
Jes. But there has been ſeen a falſe Fire alſo: and the
Maffilians, whom Epiphanius calleth dupaneluxe 6. ben-
ding down their head to their navel, profeſſed they
faw a divine fire, and received the ardor of a divine
fpirit, being either deluded by the Devil, or deceived
into this conceit, by ſome odd fantaſins which aroſe
from the nerves extended in an uncommon poſtures
Now for the Sbechinak or viſible glory of God in
this world for whether it appeared to any as in the
oeher, till the day-break of the Goſpel will bear a dif-
pute]; it was in all likelihood effected, not by the Fa-
ther whom nio inan hath ſeen (b), but by the fecond 5 Juli, Martin
Perſon in the Trinity, the King and Light of the
Typ p 357
World, who was afterwards Incarnate. Both the Or-
thodox and the Hæretical have maintained the viſibili-
ty of the Son and the inviſibility of the Father, though
upon different reaſons. This did Origen (), this did Orig. in St.
the Arians. Thus Biſterfeldius (in that very Treatiſe Avitum. Ary.
(d) in which he defendeth againſt Crellius the natural upo S. Chryf in
Divinity of the Son of God) doth maintain that the Athenasyol. 2.
Father is inviſible to the very Angels ; and that Chriſt 9:575.876. Ses
even in the Ages long before the Goſpel was the viſible Novar, de Trin,
Image of the Father. Now the reaſon why true Catho- d Biſterf. contr:
licks affirm the Father to be inviſible, and the Son to Crell. I.1. Se&.
be viſible, are exceedingly different from thoſe of the p.298, se.
Arians. omist on 10
5 to 3 - 5 II
baar
bliGW 91 obim 150 dago od
For
all pipe
bron
In Dial. cum
318
of the Care of Idolatry Chap.XIV.
112. c.8. In
Deus.
For the Arians degrading the Son to the condition
of a Creature (another, a leffer, a ſecond God, as Ex-
a Sec Euſeb. in febius (a) of Cæfarea is bold to call him.] They ſuppoſe
Dem. Petav.
him to confift of a viſible ſubſtance. So Maximinus the
de Trimp. 792.
Arian, remembred by St. Auſtin, makes the Son invi-
fible only as the Angels, by non-appearance ; and the
- 033segue Father inviſible by reaſon of his ſuperior and immuta-
**ble eflence. In the mean time this was the Creed of the
Catholicks, that the whole Trinity was inviſible in
b S.Aug.Epift. one Divine ſubſtance (b). It was alſo their belief that
vifibilis eft l.
the Son appeared, and not the Father, not from any
nim naturaDei, difference of nature, but of order only; the Father
ter
, fed ea ipſa being as it were the root or head of the Trinity, and
Trinitas, unus therefore not ſo fitly appearing as his Subſtitute the fe-
cond Perſon. And they could perceive no more muta-
bility in the Logos when he appeared, than in the Fa-
ther, when he not in ſhape, but by voice, did own
him as his only begotten Son. And by this reaſon Saint
© S. Auft. 1.2. Auſtin (c) might have anfwered the Arians without
de zvin. c. 9. afferting as he does, that in the Old Teſtament the
G. M). lib. 1. whole Trinity appeared. For the manner in which this
advers
, Ennom. Appearance of the Son of God was effected, I conceive
Trident.p.394.
it to have been done by the Aſſumption of fome prin-
cipal Angel upon the greateſt and moſt folemn occaſi-
ons (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
d Mr. Thornd.
Epilog. 1.2. in the brain, and ſometimes in the brain only. And in
c.13. p.90,91, this opinion I have been the more confirmed, ſince I
In Thi Inter found the concurrence of the very learned and judici-
pol, ad Philad.
ous Mr. Thorndike in great meaſure (d). If I were now
i wamile to gueſs what Angel was aſſumed, I would faſten my
τα πάντα
binne, in conje&ture on Michael the Arch-angel, whom the He-
ſtead of, aiš- brews call the Prince of Faces, or the Prince of the
vas in Hebr, Preſence. By the Son the Father made the World (e),
and
.
a
e
P 186.
3
Chap.XIV. by the Shechinah of God.
0319
contr. Mare,
and what if I ſay he governed it alſo, as by his sógos, 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 fame Profeſſion which Tertullian did many ages
ago (a), and avoid the Anathema which Marcus Area Tertull. 12.
thuſius
us (b), (or rather which others in the Council of Profitemur
Sirmium (c)) denounced againſt all who confeſs not Chriftum semper
that the Son miniſtred to the Father in the Creation in nomine.se
of all things, and who maintain that when God ſaid, aduer/. Prax.
Let us make man, the Father ſaid it not to the Son but Filius-uius et
to himſelf tous
semper, & fili-
Accordingly, where God is ſaid in the Old Teſta- canzerfalgus
ment to have appeared, they feet to miſtake who filius operarius
aſcribe it to an Angel Perfonating God, and not to eft femper, ex
the fecond Perſon as the Shechindh (or as Tertullian (d) tris & voluna
calleth him) the Repreſentator of the Father. To this tate.
purpoſe it hath been often noted by others
, and ought Eccl
. 1.2 0.90.
by
me in this argument to be again brought to remem- p. 122, 123
.
brance, how often there is mention in the ancient Pa- . See the mi.
raphraſes of the Jews of the Word of God. Neither and Soz. conc.
doth it enervate the force of this obſervation, that the Symb. of
what we tranſlate the Word, does often ſignifie, I, in notis H. Van
Thou, or He. Both becauſe feveral of the places will lefi. p.29.
not admit of that other ſenſe ; and becauſe the Jews Prarosea.se
themſelves ſo commonly own this z and fo often men- p.515.
ition the Logos or Word of the Father. Philo is very
frequent in ſpeaking of the Divine Lagos as the Sub-
ſtitute and Image of the rinviſible God, both in his
Book of Dreams, and of the Confufion of Tongues.
" It is (faid Philo in that latter Book) a thing well be
e coming thoſe who fo joinatogether fellowſhip and 29 matat
15 fcience to deſire to ſee God. If that cannot be, they
6 muſt content themſelves with his facred Image, his
6 Word.
::
:
320
Of the 'Shechinah of Gad Chap.XIV.
P
“ Word. A ſaying which Euſebius eſteemed worthy of
1 an Aſterick, and accordingly tranſcribed it into his
a Eufeb. de
Book of Evangelical Preparation (a). The ſame fem
Prap
. Evans giveth to the Logos the title of the ſhadow or Por-
p.533. de fe-. traict of God; adding that God Almighty uſed him as
cundo principio his inſtrument in framing the World. It is true that by
b Philo (in lib. the Logos Philo doth often (b) underſtand the World,
de Profugis. , which by the greatneſs, order and beauty of it, decla-
lays the High- reth naturally the Power, Wiſdom, and goodneſs of
Prieſt is not a God; and pleadeth with him in the quality of the
Logos Clothed Workmanſhip laid before the feet of the Workman.
with the four But it is as true and manifeſt that he ſpeaketh alſo of
Elements,etc. the Logos of this inferior Logos, as the maker and go-
mundi opificio, Vernour of it. In his Book de Mundi Opificio (c), he
calleth Scion nézou, ing Jaf nóyor, the Divine Word, or the
Word of God, dixbya Joã, the Image of God. And he ſays
Ta further of it, that it is, útspregui d'sàp, anya tãy ddefne
tãy esépar, a ſuper-cæleſtial Star ; the fountain of all the
2 ſenſible (or viſible] Luminaries. And he had ſaid in the
cd Id.p.s. c. former Page (d), That the World was the Image of
the Image, or Archetypal Exemplar, of the Logos of
God.
P. 6. c.
T
og milo P ART. 13. 10. oond
. ss llive Of the Shechinah of God from Adam to Noah.
His 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
e See Origen the world (e). And in this fenfe we are to expound St.
Johan. p.25: Juſtin the Martyr, where he ſpeaketh of the Knowledg
f7.Mart
. Apol
, of God in Socrates by the Word (f). He meaneth not
1. p.48. Apol.
that he was naturally a Chriſtian 3 but that ſo far as
he
2. p.56.
3
Chap.XIV. from Adam to Noah.
391
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 Creaturé. To him he appeared as
well as to others, who ſprang from him, helping the
mind as ſoon as it was feated 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
4 Gen. 3.8
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 Tertulli-
an (b), and St. Hilary of Poitiers (c), who aboundeth b Tet. ads.
Prax. Se&.16.
in this Arguments as alſo Theophilus Antiochenus
(d), whoſe words are ſo pertinent that I cannot for-chil. Piti.de
bear the enlarging of my diſcourſe with the tranſlation Tris. 1. 12.
of them : “You will object (faid Theophilus) that I a Theepin. Anti-
** teach, that God cannot be circumſcribed ; and yet ocko ad Antola
P. 99, loc.
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, perſona-
ting the Father who is Lord of all, came into Para-
"diſe 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
Tt
(or
Po $o9.
du
of the Shechinah of God Chap.XIV.
334
to Neb. Part.1.
C. 49. p. 73
murus, &c.
“ (or Word) of God, which is likewiſe his Son. After
Adam was driven out of Paradife, the Logos appointed
a kind of Shecbinah 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
* Maimon. Mo Angel in the opinion of Maimonides himſelf*) was
meant by the flaming-fword turning every wayzthe ver-
per Lahat ibi ſatile tayl of a Saraph or flame-like winged Serpent, not
gelus qui eft in being unaptly ſo called. And this conceit when I come
ftar flamme. to explain my ſelf about Vrim,and the brazen Serpent,
will ſeem leſs extravagant than now it may do in this
naked Propoſal. And yet as 'tis thus propoſed, 'tis not
a Anſelmi El« ſo idle as that of Pſeudo-Anſelm (a), who will have
P.461. Gladi. this guard to be a Wall of Fire incompaſſing Paradiſe.
us fuit igneus In proceſs of time, when Cain and Abel offered to God
their Euchariſtical Sacrifices, the Son of God again ap-
peared 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 Pre-
ſence,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 fheaves, or to cauſe them
to aſcend, fo much as in fmoke towards Heaven. And
with this conjecture agreeth the Tranſlarion of Theo-
dotion in theſe words, tiBastu Hi nas Sucios Abia rj évé-
apnoe, and[the Lord] had reſpect to the oblations of Abel,
and ſet them on fire. That ſeemeth to be the moſt anci-
b Gen. 15. 17. ent way of anſwering by Fire, ſome obſcure characters
e See Hom. Il. of which we may diſcern in that lamp of fire which
Fove lightning paſſed betwixt the pieces of Abrahams Sacrifice (b).
on the right. And much plainer footſteps of it are to be ſeen in the
of his favour. conteſt of Elijah with the Prophets of Baal, whom
asedalay
that true Prophet of the God of Ifrael vanquiſhed by
OM MET Merci. that ſign,triumphing alſo thereby over that falſe Deity
ona bhuaila which they lo vainly and with Battologie invoked (C).
qaray.
I doubt
Chap.XIV. from Noah to Mofes,
391
.
:
TI
deluge
;
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,
His eminent declaration of God as a God of judg-
ment, by ſending ſuch
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 She
chinab, did paint in the brain an Image of the moſt ve
perable luſter, and perhaps likeſt to that glorious flame
ſo glorious was that Planet in the eyes of the very Ma-
nichees 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 lo Novatians argueth from thoſe
words in the Eleventh of Geneſis (a), Let us go down. «Gen. 11. 7.
" It could not (faid he (b)) be God the Father, for b Novas, ide
* his Ellence is not circumſcribed ; nor yet an Angel , p. 723.
Tt 2
for
..
Trin. cap.25.
324
of the Shechinah of God Chap. XIV.
&c.
* Deut. 32. 8. “ for it is ſaid in Deuteronomy *, That the moſt high di-
a vided the Nations. It was therefore he that came
"down, of whom St. Paul faith, He who deſcended is
“ he who aſcended above all Heavens. So that the Ara-
teen. To so bick Verſion [the Angels came down *) muſt be inter-
preted of that part of the Shechinah which is made
up
by their attendance on the Son of God.
Whilſt God was tłîus 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 feparate or holy feed 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 Shechi-
nah 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 Hæretically maintained,
That Chriſt appeared not before he was born of the
Virgin. Of that Creed this is one of the Decretory
a Socrat. 1. 2. clauſes (a), Whoſoever faith that the unbegotten Father
2:13only was ſeen to Abraham, and not the Son, let him be
de Syn. p. 373. accurſed. The ſecond Chapter of the Eccleſiaſtical Hi-
Atban, de ſtory of Eufebius is wholly ſpent in the proof of the
Syr. p.693. Pre-exiſtence of Chriſt. And in that place, as alſo in
b Eufeb.de his Book of Evangelical Demonſtration (b), he infift-
Dem. Evang.. eth amongſt many other Examples, on that of Abraham,
1.5. 09. p. 233,
to whom Almighty God did once by his Son ſhew him-
ſelf a while in the common fimilitude of a man at the
Oak of Mamre ; the Shechinah in its eſpecial luſter be-
ing for a ſhort ſeaſon intercepted.
That
c. 30. P.123
234.
Chap. XIV. from Noah to Moſes.
325,
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 Hea-
thens; that is, polluted with many idolatrous ſuperſti-
tions (a). At length the Piety of Conſtantine (b) the a Id. ibid. p.
Great, did there erect a Church for the worſhip of 334
b Sorom. Zcela
Chriſt, who had appeared in that place in a like form Hift
. 1. 2. c.
(they ſay) to that which he afterwards aſſumed with p. 447 448
perſonal union. Another appearance was vouchlaf'd
to Abraham, when the Judgment of Fire was immi-
nent over Sodom. Moſes witneſſeth, That he who re-
vealed 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 thar this
Lord and Judg was the Son of God (whom the Father
hath appointed to judg the world), Eufebius()thinketh
he hath warrant to ſay from the words of the ſame Mo- clef
. Hifl.li.c.
Jes. For fo the Father interprets the Prophet when he 22: 7:
ſpeaks (d) of this Lord [ the Word, the ſenſible de- in Dial. cum
ſcending Sheckinah] raining from the Lord (or invi- Tryphi
. p. 375:
fible Father) fire and brimſtone out of Heaven (or the acon: 19: 24.
Region of the Clouds ]. And in this particular the
Council of Sirmium (e) is fo peremptory and ſo ſevere, e Socrat. 1. 7.
that it anathematizeth all who affirm thoſe words [The c. 30. p 132
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 ap-
pearance we read in the Chap. 17. of Geneſis. It is ſaid
in the 22 verſe of that Chapter, That God went up from
Abraham; fo runs the Hebrew Text. But the Chaldee
Paraphraft calleth him who aſcended, Fulgur Deiz that
is, the lufter of the Divine Skechinah drawn up, as it
* WCICA
398
of the Shechinah of God Chap.XIV.
1. 1. p. 20.
1 Ver. 7.
m Ste Gyot. on
o Novat. C.
26. p. 724
f Hil.de
17. 1.4. were, towards the firmament of Heaven.
And Eufeb. in Of the appearance of Three in human ſhape to A-
1. s. c. 9. Dem. braham, St.Hilary of Poichiers diſcourſeth at large (f).
Evang.p. 234. And in that Diſcourſe he contendeth, That the perſon
Cortra Julian. to whom Abraham did particularly addreſs himſelf
, cal-
ling him his Lord, was the Son of God, attended then
h De Trin.p.66
i Gen. 16. 13. only but with two viſible Angels. And this interpreta-
k Gen. 16. 16. tion ſeemeth more probable than that of S. Cyril of A-
lexandria (8), who becauſe three appeared, and Abra-
Gen. 49. 10. ham ſpake as unto one, concludeth thence an Appari-
Silob dipesado tion of the Trinity in Unity. The ſame S. Hilary (1)
in hil. 14: de conceiveth the ſame Lord to have formerly appear'd
Tyin. p. 66. to Hagar, whom he obſerveth to give to him the like
titles of Lord and God (i); and to have receiv'd
o see J. Mart
. from him (k) the promiſe of a numberleſs off-ſpring.
Dial.cum Zuyph. Moſes hîmſelf, before he mentions theſe titles given by
1ja. 9. 6. for Hagar, had indeed callid him who appear'd to her (1
this, there, is by the name of an Angel, or the Meſſenger or Officer
the LXX. fol. of the Lord. But even that name, if ſpoken with em-
by the phafis, is not improperly aſcribed to the ſecond Perſon
or Logos, who was the Shilo (that is, as Grotius doth
dans Grans
dyrenos: See interpret it)the fent of God (m). Of the name Angel
cy. Alex. Then there given to the Shechinah, s. Hilary delivers his opi-
Saur. Tom. 5.
nion after this manner (n): “To Agar (faith he)
p Tert: de car" (pake the Angel of God. And he was both God and
ne fe&
Ángel
, God of God ; and called Angel, as being the
Eius eft quidem “ Angel of the Great Council (o). So he is called(faith
magni confilio Tertullian (p) and ſtyled a Meſlenger, not as a name
nuncius; officii, deſigning his Nature, but his Office. And they are ſu-
perficially skill'd in Philo the Jew, who know not that
q See Philo de he calls the Logos both Gods Image and his Angel (9).
Somn. &c. and Juſtin Martyr alſo ſheweth to Trypho the Jew, that the
3. Mart, dial. God who appeared to Abraham (r), was the Miniſter
357. and his" of the Univerſal Creator ; and he afterwards Dgives
Apol. 2. P:23; this as the reaſon why the Word is call'd an Angel ; to
r 7. Mart.dial.
wit, that he may be known to be the Miniſter or Sub-
ſtitute
low
Fathers, the
P 116.
14. p. 319. di-
non nature vo.
cabulo.
P 356.
i id.ib. p.337.
Chap.XIV. from Noah to Mofes.
325
Mtitute of the Father of all things. Juſtin Martyr might
here have reſpect to the words of St. Paul (S), who / 1 Cor. 8.6
teacheth that all things are of the Father, and by the
The Son was that Angel of God who ſtrove with,
and blefled the Patriarch Jacob. Hence Jacob ingrate-
ful memory of that bleſſing, call'd the place Peniel,
having there ſeen the Face, that is, the Shechinah or L-
mage 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 fubjects of the
true God, made their application. This, again, is the a Eujed, in fe.com
opinion of Eufebius (a), and St. Hilary (b), and Juſtin clef
. Hif17
and
Martyr (C); our three former witneſſes. This laſt-na- in Demoelle.
med Father telleth Trypho the Jew, « That it was the Evang. 1. 5. c
"Son of God who appear'd both to Abraham and fa- b Hil. de trin.
*cols and that it was abſurd to think the Inintenſity b. 4;.69,706
« of the Godhead, leaving the Heavens, ſhould it felt c), Mart.
appear in a narrow and limited ſpace on earth. And p. 355, 356
the forementioned Fathers of the Council of Sirmi 358.
d Symb. Syrm.
um (d), denounced in their Creed a folemn Curſe a- ap. ml. de syna
gainſt thoſe who ſhould maintain that it was the un- p. 373. et
. Eccl.Hit
begotten Father, and not the Son, who {trove with 12.
Jacob.
Whilft God by ſuch appearances as thefe, encoura. Su Novat, de
ged true Religion in the holy Line, theungodly Race, 725. And
eſpecially of Cham, did farther blot out the Image of Gen, 3131313.
God, by receiving the impreſſions of numberleſs Idols, ſaid, I am the
of which fome excelled others, but none were wor- God of Betbel,
thy the veneration they paid to them. The Idols which
admitted of much better apology than many of their
fellowšand which approached nigheſt the Skechina)
of God on earth when figured, were mighty Poten-
tates
1. 2. C. 30. P.
328
Of the Shechinah of God Chap.XIV.
tates and Benefactors. And ſo the Author of that Book
de Mundo,which hath been commonly aſcribed to Ari-
Auth. lib. de ſtotle, repreſenteth God (a) as ſome Puiſſant King of
Mundo inter op. 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. I here every thing which could help or hurt,
or repreſent, and be aſſumed by a Dæmon, or acted by
one of his Impoſtures, was conceived to have in it a
Divine power, and received Religious worſhip. The
Rains of Æthiopia 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 Prai-
See Reyn. de ſes, to the vain and inſufficient (b) Talisman (for as
Idol. Eccl.Rom. Jamblicus ſpeaking profeſſedly of their Myſteries, doth
1.2.C.3. P-476, inform us, They conceived a Divine Power, able to
procure or prevent good and evil, did ſtraightway ad-
join it ſelf
to that piece of matter, which was congru-
ouſly choſen and figured according to fome Cæleſtial
aſpect]. The Conſtellations are by fancy (and ſuch as
is ſometimes injudicious enough) formed into the
ſhapes of certain Creatures on earth ; and thoſe Crea-
tures 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 feed of Abraham ſojourning in this Land, which
abounded with Idols, and with a great number of ex-
ternal rites, and being by cuſtom very prone to them,
and as it were moulded into a ritual temper; it pleaf-
477, &c.
ed
Chap. XIV.
329
from Noah to Moſes.
23
fible things, does in theſe very things make ſome-
ed that God who condeſcendeth ſometimes as an in-
dulgent Father to liſo with Infants, to conſider their
infirmity when he led them out of bondage by the
hand of Mofes. He therefore by the fame Moſes gave
to that people ſuch an Oeconomy [a diſpenſation con-
taining a viſible Skechinah, and a great many Ceremo-
nies] as might innocently gratifie their buſie tempers,
and ſenſitive inclinations, and divert them from the
worſhip of falſe gods, and from thoſe abominable for-
malities with which in Egypt thoſe Idols were obſerved.
This if it neederh to be avouched by authority, after a
ferious view of the ſtate of Egypt and Ifrael, in their
parallel and diſparity ; I may cite to my purpoſe that
excellent Interpreter of the Scriptures St. Chryſoſtome.
" At what time (laid he) God delivered the He- a S.Chryf.Tom.
brew people from the Egyptian troubles, and barba- nate Chrifti
rous tyranny of Pharaoh ; ſeeing them ſtill to retain p. 422.
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
hould 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 ſtru-
cture. And as a good Father who has at length re-
ceived a Son returning to him after much time ſpent
* in diffolute company, does with honour and ſafety,
is put him into circumſtarices of greater abundance,
" left being reduced to any ſtraits, he calls to mind his
former pleaſures of debauchery, and be afreſh affe-
** cted with a deſire of them: So God perceiving the
Jews infected moſt fottiſhly with propenſeneſs to ſen-
0
CC
thing for them highly excellent, that they might ne-
"ver for the future linger after the Egyptians, or after
V v
the
"
330
of the Shechinah of God Chap.XIV.
B
les
P-356. B.
« the things of which they had experience, whilſt
“they ſojourned amongſt them.
PART 5.
Of the Shechinah of God from Moſes to the Captivity.
Efore this Temple was built or ſhewn, ſo much as
in the model of it to Mofes , the Word of God
a See Juft.
(a) affuming an Angel, appeared to him in the lufter
Martyr in
Apol,2.p.95.
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 fixth
verſe he ſtileth himſelf the God of Abraham, Iſaac, and
Jacob; and in the eighth verfe he is ſaid to have de-
bidibid. p.:96. fcended. “ Now he (láith Juſtin Martyr (b)) that call-
Dial.cumiryph. ed himſelf the God of Abraham, Ifaac, and Jacob, was
not the Univerſal Creator, but the miniſter of his will.
Eufeb
. Eccl. With him agree Euſebius (c), St. Hilary (d), and St.
Hiſt. 1. 1. C.2.
Ambroſe (e). The words of St. Ambroſe are to this
as: Hil, de ſenſe : « The God himſelf who was ſeen by Moſes,
Thin. 1:20:71. c faith, 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
4. P.467.A.B. Jen himſelf * calleth the Voice to Adam, to Abraham,
Mofis, p. 594)
to Jacob, to Mofes from the Buſh, the effect of the Lo-
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 con-
f Exod.13.21, tinued 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
& Exod.14.19. following Chapter (g) called the Angel of God, who
as formerly he had gone before the Camp for their
Guidance,
P. 7, 8.
Tom. 4. Op.
p. 222. See
Athan.contra
Arianos. Orat.
** Philo de vita
$95.
gos of God.
Chap.XIV. from Moſes to the Captivity. 331
33.2, 5, 9, 10,
11,12, 13, 145
23. V. 21, 22,
23.
Guidance, ſo now the Egyptians purſuing, he ſtood
behind it as their defence. With alluſion to t this
ap-
pearance Eufebius having firſt propoſed it as the Title
of his Chapter (a), «That the Logos of old appeared, a fel, at der
4 and then began the Chapter with ſome places of 1.5. C. 14.
" Scripture relating to the cloudy Pillar : he procee- p. 241.
deth in making this demand, Who was he that
(pake, but the Pillar of Cloud which had formerly
appeared to the Fathers in the figure of Man And
indeed whilſt Mofes is not contented with the promiſe
of an aſliſtant-Angel (b), but exprefly petitioneth for b See Exod.
the continuance of Gods Preſence, he leaveth not us
in want of a Commentator to tell us what kind of An- 15. compará
with Chap
gel was preſent with him. That Angel no doubt it was
who is called by that pame in the Hebrew of the 6th
Verſe of the 5th of Eccleſiaſtes, but by the Seventy In-
terpreters, the Face of God (c). Lactantiur will have < Eccl.5.6.
this Angel to have gone before the Iſraelites, and divi- wie Hommes ont
ded the Waters (d). His Power might do it, but that Osk
his Shechinab did fo, is contrary to the Sacred d Lallant, do
verâ Sap. . 4
Text().
The people being arrived nigh Mount Sina in Arabia, é Exod. 14.19,
Moſes eſpecially beheld the Shechinah of God, whilſt
the Word affuming, 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 reti-
nue of other bleſſed Spirits
, did with ſolemnity (f) f Pfal. 68, 19
and terror deliver the Law.
Where the Pſalmiſt alludeth to that Solemnity in
which God appeared with many Chariots of the Hea-
venly Hoft ; 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 Sinab and Sion, and the Mount of the Melli-
ahs Afcenfion, God had triumphed in the Shechinah of
VV 2
his
332
of the Shechinah of God Chap.XIV.
:
a Tertull. Ad- his Son." He (faith Tertullian (a) ) who fpake to Mo-
verſ
; Judeos
, les, was the Son of God, who was always ſeen. That
194
is, whenever the Divinity vouchſafed a viſible
appear-
ance, 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. Ter-
tullian doth not only affirm this, but ſecondeth his Au-
thority 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, men-
tioneth certain defenders of the Law, who induced o-
thers to worſhip Angels, ſaying that the Law was gi-
ven 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
b Gal. 3. 19. hand of a Mediator (b), which whether it be meant of
Moſes or of Chriſt, is a diſpute amongſt many; though
< In Quarto, the margent of ſome of our Engliſh Bibles (c) inter-
Lond. .
preteth 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. Chryfoftome 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 Miniſtra-
tion 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 Of-
fice. But I forbear to urge a place of uncertain fenſe,
and chufe rather to conſider what the ſame Apoſtle
du Cro: 10.9. ſaith in his firſt Epiſtle (d) to the Corinthians. He
there faith, concerning the Iſraelites, that they tempt-
ed Chriſt in the Wilderneſs. And this Chriſt whom
they tempted, is in the Old Teſtament called Jehovah.
Hence therefore it followeth, that he who appeard to
the
Chap.XIV. from Moſes to the Captivity.
333
:
the people in the Wilderneſs was the Logos of
God.
This opinion which aſcribeth to the Logos the deli-
very 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,
Łuh 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 Au-
thor preferreth the Goſpel before the Law, becauſe
" the Law was given by Angels ; (that is, faith he, by
“the Angel ſuſtaining the perſon of God, and for that
is reaſon mentioned by St. Steven (a) in the fingular 4 Ad. 7. 38.
e qumber, 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 Curcelleus (b) and others (c) a- b Curcell. Infli
tut. p. 40,41
greeing in the ſentence of Grotius.
Now for the firſt Objection, I may remove it out of p. 289.
the way by ſaying no more than that God ſpake for-
merly by his Son as his Logos or Miniſter, and in the
latter times by him, as his Son Incarnate, or as begot-
ten by the Holy Ghoſt of the ſubſtance of the Blelled
Virgin. The fame Author of the Epiſtle to the Hea
brems faith 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
cmentam,Theol
241
334
Of the Shechinah of God Chap.XIV.
49.
b Tertul. de
:
å Jul. Mart.in when he ſaid (a), “That the Logos both ſpake by the
Apol
. 1. p.48, « Prophets things to come, and alſo by himſelf
, being
"made ſubject to like infirmities with us. The Word
Refurrect. Carn.
was Gods Miniſter (b) before and under the Law, but
Sex 51.p.357
F. Jus - Adam not in the ſame quality as under the Goſpel. In thoſe
naviſſimus, et få times he ſpake not himſelf immediately; for how can
Jermo primaritts.
And advers.
a Divine Subſiſtence be, meerly of it ſelf, corporally
Prax. p.509. vocal ? But he ſpake (I conceive) by ſome principal
semper vifum ab Angel
, affumed ( as hath been ſaid ) without perſonal
Initio, Quivi. union, aſſiſted by him in a miraculous motion of the
$145 fuerat in
air or brain. Under the Goſpel he ſpake with his
fine, &c.
own mouth, as having aſſumed human nature into u-
nity of Perſon [This word Perſon (if I may make a
digreſſion of two or three lines ) deferveth not the
clamour with which Socinians hoot at it ; eſpecially
when we conſider it, as now we do, with relation to
Chriſt as the gównoy, Face, or perſonating Shechinah
of God]. They then that rightly diſtinguiſh betwixt
Chriſc 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 fometimes of Chriſts
Præexiſtence, and oftner of his coming into the world
in the fulneſs of time. And thus much Monſieur le
Ĉ Le Blanc in Blanc himſelf taketh notice of (c) in his Theological
Thefe an Chri. Thefes : -“ He there favoureth the opinion of Chriſts
Mange for selected as præexiſtence
. He owneth him as the Miniſter of God
div. ſeđ. 23. “ of old, but not properly as Mediator ; which (he
P.812,
faith) including Chriſts Prieſtly Office, did of necef-
fity 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 an-
ſwer to the firſt Objection of Grotius, it will be a mat-
ter of ſmall difficulty to infer a Reply unto his ſecond.
For an aſſumed Angel being us’d by the Divine Logos
1
:
as
31
3
Chap.XIV. from Moſes to the Captivity. 335
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 be-
fore the Law. We have before us a matter of lefler
aftoniſhment, 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 Poitiers (a), a alil. Pili, di
who in our preſent Argument thus diſcourſeth: “Then Tiina 1. 4.p.354
God only was ſeen in the ſhew of] man: He was
not born. Now he who was ſeen, is alſo born. For
Athanafius (b), he contendeth that Chriſt was call'd b5. Atlariga
the Son long before he was incarnate; and that Mo. Vol.I. p. 86.
ſes himſelf knew of the future Incarnation, as well as
and p. 537. BA
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 jpake
all theſe words, and ſaid] as the ancient Saxon Prefa-
cer (c) had thus to read, as he does, that part of the c Præfo ante
fourth Commandment [ For in fix days Chriſt made the Leges Aiera di
Heaven and the Earth ] God, who by his Logos gave 458. Happenis.
all Phyſical Laws to Nature, did alſo by the ſame Word
givethe Moral Law to Iſrael. “In the beginning of that
« Law (faith St. Auſtin (d) God prohibited the word Augi Epil
.
any Image, beſides one, the ſame with him. 119.
* felf; that is to ſay, the Logos his Son, whom Moſes
faw; it being promiſed to him (e), that God ſhould e Nunb.: 2,8
apparently converſe with him, and that he ſhould be
hold the ſimilitude or Image, or, as the Seventy ren-
der it, tilu sobay, the Glory, or glorious Shechinab of
Cod.
Whe
336
Of the Shechinah of God Chap.XIV.
m
Whether, at the giving of the Law, Moſes ſaw the
Skechinah in human figure, his Text does not inform
us ; yet it doth not neceſſarily follow, that Mofes or
Aaron law no figure, becauſe the people did not. For
there was much more danger in them who had had the
education of llaves, and who labour'd under groſs and
ſenſitive apprehenſions, than there was in Mofes a Learn-
ed and Prudent perſon, of abuſing ſuch ſimilitude in
the framing of Idols: and one would think that at
a Exod.33.23. 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 She-
chinah; neither he nor any min living being able to
behold the face or full luſter of it, which perhaps might
then appear to the attending-Angels. So that the de-
ſire 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 pro-
b Exod.33.14 miſe of his Skechinah, or preſence, in the Tabernacle(b)
to go along with him, and to ſupport him againit the
incredulity of the people, to whofe eyes, ſuch a She-
chinuh as they could bear, was in wiſdom to be accom-
modated.
Whilft Mofes was beholding this Pattern in the
Mount, and receiving Laws from the Preſence of God,
the people ſeeing neither, as at his departure they had
c Exod. 24. donecc); the Clory of God in Clouds and Flame; nor,
16, 17. as in the Wilderneſs
, the Pillar of Fire and Cloud; nor
himſelf whom they judg‘d a cauſe of the Skechinah of
God with them ; and remaining forty days and forty
nights in this forſaken eſtate, as they were apt to think
it,
.
Chap.XIV. from Moſes to the Captivity. 337
:
..
the Painter
but one?
importun'd Aaron for ſome fymbol of Gods Pre-
fence, with which he might conduct them, as Moſes
had done in former times. Aaron wearicd with their
Cries, made them a Golden Image after the manner of
come
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 Godof Iſrael, a Exod.' 24.
that is, as the Seventy expound the Hebrew ſenſe, mody 1, 9, 10, 11.
Tóry, the place, or the Throne; or as the Targum of Contempor inch Ex
Onkelos renders it, the Glory, or Shechinah of God;
not, as Oleaſter affirmeth, the Pavement only, which is
mentioned afterward. And in the Shecbinah there was
an appearance of Angels; the Author to the Hebrews,
where he oppoſeth the Goſpel to the Law in divers
particulars (6),mentioning an innumerable company of Heb. 12,28,
Angels, in oppoſition to a ſmaller company on Mount 19, 20, 21,22,
23, 24*
Sinah. The attending-Angels were uſually Cherubim
(c), and the Cherubim appear'd with heads like thoſe « Ezek, 9. 3.
of Oxen; and becauſe the head only was of that like
nels (d), therefore ( if I conje&ure aright ) Lactanti- & St Ezek.c.
us (e) and St. Jerome (8) call'd this Golden Image
the Golden head of a Calf. This I conceive to have ? Ladant, de
been the figure of a Cherub, though it pleaſeth not
vera ſap. 1.4.P.
376.
round-viſag'd man. Thus much I collect fromthe Pro- bevis figuratum.
phet Ezekiel. That Prophet, in the viſion of the commen. in 4.
wheels (8), faith of them, That every one had four of
Faces. The firſt Face was the Face of a Cherub; and See R. Sal.
g Ezek.ro.142
the ſecond Face was the Face of a man ; and the third France's Truth
the Face of a Lyon; and the fourth, the Face of an or the carcity
Eagle. If then the Face of a Cherub was the Face of p. 15
a man, then each wheel had not four differing Faces,
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
X
been
1. &, 10.
338
Of the Shechinah of God Chap. XIV.
704
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
Exek. 1. 10. 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, cal-
ling 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 com-
paring of theſe places, induced the Learned Critick
Lud. de dien. Ludovicus de dien (a) to be of this opinion, that Che-
in Epift
. ad D. rub fignifi'd an Ox, and was derived from the Chaldee
Guil. BOL
word Cherub, He, or It, hath plowed. Now by the
well, inter Oy
doétis. Medi,p. worſhipping of this Figure of the Face of a Cherub
or Ox, the ſottiſh people chang'd their Glory (b), the
c Pfal.106.19.
glorious Image or Shechinah of God (call’d, as was even
now faid, mga , by the Seventy, in the 12th of Num-
bers ) into the ſimilitude of a man, though uſeful crea-
ture ; whofe likeneſs could, at beft, be but the ſymbol
of an Angel, which was no more to the Shechinah of
God (nor fo much by a great deal), as one ſpoke of
a wheel is to an Eaſtern Emperor in a triumphant Cha-
I Jer. 2, 11• riot. They turn'd their Glory (faith Jeremiah())
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
ke Rot 1x23 .
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 at-
tending on it. Aaron made it as Gods fymbol, 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 Mofes ; yet it did not quite remove his fa-
vour
.
This Ark of the Covenant conſider'd in all the
Chap.XIV. from Moſes to the Captivity.
vour : 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 Taber
nacle; and at his defcent, Rays of glorious Light did
(tream from his face, as if he had been a fecond She
chinah, reflecting the borrow'd beams of the firſt.
The Tabernacle which God had now diſcover'd, and
which Mofes was ready to frame, was but a model of
the Temple built many years after by the Magnificent
Solanon. And in it God gave the people, inſtead of
the more ænigmatical and idle Hieroglyphicks of the
World in Egypt, a more excellent Scheme of it in this
great and typical Fabrick, repreſenting, in the three
ipaces of it, the three Heavens, which the Jews fo of
ten ſpeak of, the Elementary, and Starry, and Supercor-
leſtial Regions. St. Chryfoftom (a) ſpeaking of this a S. Chryf. in
workmanſhip of God,
calleth it the Image of the Hom. de Nativ.
whole World both ſenſible and intellectual. And he 412. WIM THE
attempteth the juſtification of his Notion, by the oth adu vodu apde
to the Hebrews, and particularly by the 24th verſe, in xbous maupun
which the holy places made with hands, are call’d the orde, v Temi-
figures of the true or heavenly places.
In this manner, then, God pleas'd to help the ima-
ginations of the fews,by a viſible ſcheme of his throne
and footſtool. It were endleſs here to take particular
notice of all things relating to the Tabernacleor Tem-
ple: but if I take not the Ark into my eſpecial con-
fideration, I ſhall be guilty of greater negligence than
any fooliſh Aſtronomer, who in his deſcription of the
Heavens (hould leave out the Sun.
pendages of it, God vouchſafed to the Jews in place
· of all the Statues, or Creatures, or appearances of
Dæmons, which their fancy was apt to adore, and in
which Dæmons did already, or might afterwards court-
X x 2
terfeit
ap-
܀
340
of the Shechinah of God Chap.XIV.
* Malm. in
66 be
terfeit ſome ſhews of the glorious Shechinah of God.
« Men (faith Maimonides *)
built Temples to the Stars
,
More Nev. par. ce and placed in them ſome Image dedicated to this or
3. c.45:p.475.
" 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
put into it, and that in the Ark ſhould be depo-
cc Gited the Two Tables of ſtone, in which it was writ-
ten, I am the Lord thy God; and thou ſhalt have no
“other Gods beſides me. The whole of it was in fingu-
lar manner typical of God-man, who came to deſtroy
the works of the Devil. This virtue of Chriſt
appear-
ing on the Ark was manifeſted in the miraculous con-
4 * Sam. 5. 4. queſt 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 xoruńasa 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
b+Moncaus in Ifrael by a written Law. This Moncæus (6) would
Aar. purg. ap. have to be taken from the Eogår, the Cheſt or Coffin of
Crit. maj.
Apis, mentioned by Plutarch (c). But that was a thing
c Plutarc. de of later date, and not known to the ancient Egyptians.
Ifide, p.362.C.
It belonged to the Greek Serapis, who is ſaid thence
fugis. p. 465. to take his name.
The whole of the Ark ſeems to ſome the Trium-
men voor or phant Chariot * of. God moved by Angels, ſet forth
" ävíoxol
Suvdu.tw[i.e. by the form of Beaſts, who drew the Chariots of the
dueni xecou. Eaſtern Kings : whoſe Pomp the Poets- exalted into
Bip] toy aé.
Heaven in the Chariots of their gods. This of the true
:
P. 4428.
* Pbilo de Pro-
B. C.
God
..
Chap. XIV. from Mofes to the Captivity. 341
God is repreſented as moving by Angels in the Clouds,
not as any fixed Throne in it felf: the Power and Pro-
vidence 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 in-
timated already ; to wit, by reaſon that the Logos ap-
pearing as Gods Shechinah, was attended with Angels,
and eſpecially with Cherubim. Though Maimonides
(d) reckoneth the Cherubim to be of the loweſt order, d Maimon, de
Fund. Le Sea
excepting thoſe which he calls Iſchim; ſuch in his con-
8. p. 18. &
ceit as (pake to inſpired men, and were by them ſeen Se&.9. p.20.
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 Em-
blem of their Properties. The Scripture ſhews that
they move ſwiftly, as flame and wind, and all under-
ſtand 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 Com-
ment on the Faces of the Cherubim as covered with
their wings. But curiouſly to interpret each particu-
lar 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 fure is that conceit of S. Greg.Nylen(a), a Greg. Men
who will have the Rings of the Ark to ſignifie
the An- tom, 1.0p.
gels fent as Rings or pledges of favour to the Heirs of p. 225.
Salvation. It is enough if we look upon the Ark as an
holy veſſel repreſenting Gods Majeſty with his Cale-
ſtial Retinue, and the Rule of his Law, and as a Type
of Chriſt, without forcing every ſtaff, and ring, and
* In 2.Pretpt.
pin, into unnatural Allegory. And for ſome ſuch rea- p.209. minime *
ſon Mr. Calvin (b) did on purpoſe forbear to pry tao afequitus
critically into the Ark.
Ben
:
342
of the Shechinah of God Chap.XIV.
C.10. 3, 4.
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 Mofes was taken
c Ezek. 1.4,5. up into the Mount. So Ezekiel in his Viſion (c) ſaw
& c. 9;3. & 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. Thefe
ſome think to have been ſteps to his future Idolatry :
as if he began to allude to the Lions under the Chariot
d See Cuperi of the Sun (d), mentioned by Horus Apollo. But theſe
16, 17. And Images being of ſervile uſe there was the leſs danger in
Porphyry, who them. Touching the appearance of the Logos in a
calls the Sun, cloud of brightneſs, we may further obſerve, that the
Ta, diegexovla, Glory of God was ſaid to have appeared in or at the
ilegio Tabernacle: That in the Pſalms (e) the Ark is called
e Pfal. 78. 60,
Gods Glory, or his nemovit, (the word of the Seventy)
his beautiful luſter; that the ſame David ſpeaks of ha-
f Pfal. 63,2. ving ſeen (f ).sóżan, (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 call-
ed Cherubims of Glory. Now it further appeareth,
that it was the Logos whoſe Glory (hone on the Ark,by
the many places of Scripture which ſpeak no other-
wife of the Ark than as of the Type of God Incarnate.
Chriſt before his Incarnation ſitting on the Propitia-
tory as his Throne, with the Ark and Law at his feet,
(for that holy Veſſel is in Scripture called his foot-
&Pſal. 99.5. & ſtool (8)), feemeth to fhew himſelf before-hand in
Iſa. 60. 13.
the Offices of King, and Prophet, and Prieſt
. As King,
whilft he ſits on his Golden Throne, and exhibiteth
the
61.
1327
Chap.XIV. from Moſes to the Captivity.
343
P. 261.
the Law ; as Prophet, whilſt he anſwereth when con-
fulted from between the Cherubims with relation to
which Oracle the Hebrews called the Sanctuary the
houte of Counſel(b)sand as a Prieſt eſtabliſhing his ſeat
cerpt. de Trad.
as a Propitiatory or Mercy-ſeat. When I come in due Hebr. in. Per a
place to ſpeak of the Word made fleſh, it will be pro- Hieron. Tam.3:
per 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 Divisie
Wiſdom and Love in the Incarnation of Chriſt, allu-
deth manifeſtly to the Ark, and to the Faces of the
Cherubim turned towards the Shechinab: Which things
Taith he (@) the Angels (called as before was noted, 4 r Pets 1.12
the Cherubims of glory, or of the glorious Preſence of
God7 with flexure of curioſity look into. This Ark of
the Mofaick Covenant is in the Pſalms (6) called the b Pfali 2€ 6.
Face that is, the Shechinah of God. Nay the Scripture
ellewhere (c) giveth to it, taken entirely and together Numb. 10.
with the Preſence of the Logos, the very narire of 35 36
God.
God having condeſcended to his ſo eminerit Shechi- 2 Sam. 7. 6.
nah, it was thericeforth certainly the more unlawful pal. 68. 8,25
for the People to frame, without Divine permillion,
any Statues of a true or a falſe God. And thereby the
fecond Command newly given, was much enforced :
for how could they be confident in ſetting up any new
Skechinch, when one was provided them by God him-
ſelf A Skechinah which did not leſſen Gods Majeſty as
Iinsges would have done in the opinion of Clemens of
Alexandria (d), and in the judgment of truth it felfo d Clem. Alex:
For this was not any Repreſentation of the Godhead,
Strom, 1. $.
but only a very glorious viſible ſign of Gods inviſible
preſence and ready affiſtance.
The Ark then being neither God nor his Image, was
1 Sam. 4. 7.
& 6. 20.
P. 559
never
344
of the Shechinah of God Chap.XIV. :
P:582
never to be worſhipped, though it had no doubt a ve-
ry 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
e Volbel.de God. It is true (what Volkelius (e) obſerveth rightly
verå Relig.
can delidols againſt Bellarmine, who alledgeth the inſtance of the
Ark in favour of Images) there is great difference be-
twixt 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 nei-
ther commands, nor conſecrates with his Preſence. But
here it ought not to be imagined, that the Ark or Che-
rubims were by Gods appointment objects of worſhip.
The Heart was only to worſhip the Immenfe Cod, ap-
pearing in the Shechinah; though in that act the Re-
verence 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 ci-
vil 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 Bellar-
f Bill. de Image mine (f), that the Cherubims over the Ark were of
neceflity 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 adora-
tion 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
:
1.2. C.12.
St.
Chap.XIV. from Moſes to the Captivity.
condatione,
Idol
*
Very ,
St. Cyril profeſleth in his firſt Book of Anſwers to Julie
any they had all sirlpominargeid, or Man-worſhip, in ab-
horrence. I know that very often (a) the words of Da- a See T. G.
vid 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 feek co-
lour for them in the Bible. We read the words (b) af bral.99.5
ter this manner: Fall down before his Footſtool, for it,
or be, is holy; and we have amended the Tranſlation
with Reaſon; it being read of old, Worſhip the foot-
ltuol of his feet: a Reading indiſcreet as that of lifting
up the hands unto thy holy Ark moſt high, in the ſinging
Plalms () which are rather permitted than allowed. « Plal. 28. 2.
The Divine Poet intended no more in that place to
urge the Ifraelites to a preciſe adoration of the Ark it
lelf, than any other Poet (d) deſigns to worſhip the d Kircher it
knees or feet of the King,or Pantofle of the Pope, en mode na leon
when in his raptures of humility he ſpeaks of falling cis de umbreum
proſtrate before them. Genebrard himſelf thinks David cadit ad Gray &
to make alluſion to ſuch Rites. And the Hebrew rea- xDr. rere in
ding La-hadhom is ſurely to be interpreted at his foot his loſt flieep
ftooh, unleſs the Lamed ſignifieth nothing ; which Dr.
Vane either did not, or would not obſerve when he f Tertul. celler,
* fo magiſterially accus'd the Proteſtants of tranſlating Alarc.1.2.c.22
fallly. A greater Doctor by far hath reckoned together care se
the Brazen Serpent and the Cherubims (f),as other aures, in Arca.
figuratumex
things than Images of worſhip: ſo far he is from that,
that he calls the Cherubim on the Ark a ſimple orna- plex ornamen
menit accommodated to that Throne or Chair, whence fum, accomme.
Oracles were diſpenſed. But St. Hierom it ſeems eſtab- langå diverjar
lilheth the worſbip of the Ark in theſe words: “The haberde causar
Jews
ab
of Holies, becauſe there were the Cherubims, the quam fimilitudo
"Propitiatory, the Ark. So T.G. (8) tranſlateth him ci- probibetur, &c.
ting bis 17th. Epiſtle ad Marcellum. But if he had plea- idol. p. 206
Yу
red,
return'd home
C.21. p.904
346
of the Shechinah of God Chap.XIV.
ka
4
fed, 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 Enstochium,
a In
Op. S. Hieron. owneth a reverence due to them. So do we very rea-
p.123, 124. dily an high honorary reſpect, but not a apoozúrnois;
(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:. Nei-
ther 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 alfo the Sepulchre of Chriſt, which the Primitive
b Socr: Eccl. Chriſtians no more ador'd than they in Socrates (b)
Hid.p.191.1.3.
worſhipped the body of Babylas the Martyr, who dan-
ced about his Coffin finging Pſalms, and deriding the
worſhip of Idols, whilſt they removed it into the City
See Epift. S. of Antioch from Daphne (c). But in this Argument I
par. Presbyt. need not abound. Others have faid a great deal in it;
op. Tom. 2.
and I will not tranſcribe them, but rather refer to
a See Biſhop them (d). I will note only here an odd aſſertion of
whites Orthod. Grotius (e), which I wonder how it dropped from the
Faith. Dr Pen of that great man: “Whilft (faid he) the Catho-
Magni.c.26.
“ licks (meaning the Papiſts) profeſs that they exhibit
“the ſigns of honour to Chriſt, whom many Prote-
gainſt T. G.
“ ftants acknowledg to be preſent in the Sacrament,
P.710,711,&c. “ they are no more ipsordngai, Bread-worſhippers, then
Fine Vata pro “the Jews were regarond secus worſhippers of the Ark
Pact,
5 when
C. 18.
P: 118.
P.271.
Dr. Still, a-
wi
Chap.XIV. from Mofes to the Captivity. 347
« when they exhibited the honour of God at it. But
the Jemps did not worſhip the Ark at all, much lefs 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 wor
ſhip bread, whatever they think it ; for the falſe opi-
nions 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, be
ing induced to that misbelief, and an inclination to
offer ſacrifice to them, by perceiving a miracle wrought
by a word of their mouth (a).
a A&.14.6, co
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 after
wards in the Temple, God vouchſafed the Jews ano
ther 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 b Exod. 28,30
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 tranfla-
Y y 2
ted
:
348
of Vrim and Thummim. Chap.XIV.
gui-
ted, in other Verfions, the Reader is ſtill left uncer-
tain of their meaning, and ſometimes led into à mi-
ſtake. Such is like to be the fate of thoſe who are
ded 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 Per-
fett ] ; or that in one Reading of the Samaritan Tran-
Nation [Elucidations and Perfections]; or laſtly, that of
the Arabick [ Dilucidations and Certainties ]. Our Eng-
liſh Tranſlators, and Arias Montanus, and Onkelos, ſpake
e'n as intelligibly, when they only tranſcrib'd the
very
Hebrew words of Vrim and Thummim. I beg leave of
he Reader, in this dark and diſputable ſubject, to in-
terpoſe 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 appoint-
ment. I ſuppoſe the High-Prieſt, conſider'd eſpecially
as a Type of Chriſt, to be the walking-Temple of
God. His Garments and Breaft-plate, together with
a Philo Judide the Urim and Thummim, I take to be the apparatus of
Profngis,p.466 this Shechinah, in imitation of that other whoſe In-
ſtruments were the Ark and the Cherubims. Of the
b Dr. Jack-
fon in vol. 3. High-Prieſt Philo confeſſeth (a), that they eſteemed
not of him as of a meer man; but they look'd on him
in Exod. 28.4: as [ a adzos Soños, or ] the Divine Word. And for that
And Munfter reaſon (faith (b) Dr. Jackson ) the Breaſt-plate was
in v. 5.p.653. call'd neyrop,or, id sozdon. For his
Ornaments, Grotiuso)
d Exod. 28.5,8. doth parallel them with thoſe of the Temple. “The
a. Breaſt-plate, “ Four colours ( ſaid he ) are the fame. The Seven
Robe, a broi." Garments(d), if you reckon in the Plate of Gold, an-
der'd Coat, a “ [wer to the feven Lamps ; the Twelve Jewels to the
« Twelve Loaves ; the inner-linings of the Ephod, to
Girdle, u. 36. a
Plate of gold, the vail and fix Curtains. And it is obſervable, that
AWS
B.
p. 803.
CH. Grotius
Mitera
Chap.XIV. of Crime and Thiamin.
349
f LXX. &N
3. ad Dan. Pe
is that in which God threatneth (Thait the children
Ficht in het
in Hafea (e) the more fixed, and this walking Shechi. € Hoſea 3: 4
sah, are joined together. The place to which I refer,
“ of Iſrael ſhall abide many days without a King, and
“Without a Prince, and without a Sacrifice, and with-
"out an Image (or a Standing or Statue, as the Mar-
gent readeth it; without a fixed Skechinah, ſuch as Anawy, i.c
"that of the Ark ] and without an Ephod; and with fine terit,
“out () Teraphim (or Vrim. chriſtopher Caftrus špere, in Dif
judgʻd theſe to be the ſame: and a very learn’d and ex- Serti de urim to
cellent perſon of our own Nation ($), with whole fed. 2. p..;i;
Icave 1 publiſh this Diſcourſe, hath given us Argu- 252, 253.
ments to perſuade to the belief of that which Caſtrus h S. Hier. To#.
probable opinion, That Urim were Teraphim; and al- inuenimit, .
Preta tem. Hebr.
fo, that Teraplrim were Seraphim; of which the Sin der 14 Intesa
might be firſt miſpronounced as Zain, and after weit
terwards as Tzade, and at laſt as Thau. And both V. Tom.s. . 29
rim and Seraphim have the ſame ſignification of Burn- Seraphim in
ings (b). By Thummim I mean ſomething of a very exputas['not
different nature, and, in due place, I ſhall fhew my the Lxx, who
opinion concerning it, and offer to the Curious a new, Cipuçiu que
and I hope an inoffenſive and probable riotion. But nos dicere pof-
order requireth that I firſt ſpeak of Urim, Seraphim, ventes en
or Teraphin. Where I would build ſomething new berentes
,
alſo, though upon an old foundation.
I cannot here affent to the opinion of Grotius, who i na file
(1) is inclin'd to think the Teraphim of the ſame form 17. v. 4. p
with the Cherubim. He citeth, for this, the Authority 2133 a. C.M
Of St. Hieron ad Mircellam, and there I find that Fa- Maregl. Tom.
ther (k.) fo expounding the Theraphim in the third of 3 op.2.72175
Hofea, as if they were (not the Statues, but] the Pi- With Cheras
aures of Cherubims upon the Ephod, in alluſion to bims hall it
thoſe on the vail of the Tabernacle (1). And he fur- be made.Vafo
Arab. With Pin
ther aures
.
Of Urim and Thummin. Chap.XIV.
350
3.
.
ther obſerveth, that where the word Cherubim, in Ex-
odus, is written without the Letter Vau, it ſignifieth
Pictures; but where it is written with it, it generally
fignifieth living Creatures. The Text, fure, in his time
was written otherwiſe than now it is ; for now the
Cherubim on the Ark and on the Vail are written a-
like. Whether thoſe on the Vail were intire Pictures
or Figures of Cherubim, as Onkelos calls them, or [O.
pus Plumarium] a kind of Feather-work, according
to the Vulgar and Samaritan Verſions, or repreſentati-
on of the Wings of the Cherubs, may deſerve the fur-
ther 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
a S. Hieron in from the Cherubim. The Cherubim he repreſenteth,
Iſa. 6. p. 29. as the more immediate Attendants on the Throne of
Tom.s. op. In
Cherubim often. God ; the Seraphim, as Angels diſpatched on lower
ditar Dominus; Miniſtrations (a). And he ſheweth it to be the cuſtom
Parteoftenditur, of ſome in his days, to uſe in their prayers this compel-
ex parte cela.' lation, Thou who fitteſt upon the Cherubim and Sera-
Idem. Tom. 3.
phim. And though in his Comment on the ſixth of
op. ad Dama. Iſaiah, he diſliketh that form; yet that diſpleaſure was
fum Papam. not conceiv'd againſt the diſtinction of Cherubim and
Super Cbiru-
Seraphim; but at the inſinuation, by thoſe words, of
bin Jedere De- this Doctrine, which he eſteemed falſe, that the Sera-
ex_.-Juper Se- phim were the Angels appertaining immediately to the
raphim verò higheſt Shechinah, or Heavenly Throne. If Cherubim
ſedere Deum,nul- had been the ſame with Urim and Seraphim, Moſes
memorat
, & ne would ſcarce have changed their name in the purſuit
ipfa quidem Se- of the ſame diſcourſe; firſt calling them Cherubim
Deum ftantia, no leſs than ſeven times in the ſpace of five verſes (b),
excepto preſent whilſt he ſpeaketh of the Mercy-ſeat; and then giving
loco (viz. Iſa. them a new title of Urim, whilſt he deſcribeth the
6.) in SS.
invenimus. Breaſt-plate, which was but the leſſer and more expo-
bs Exod. 25. fed Ark. Teraphim he might well lay aſide, becauſeof
18, 19, 20,21,
their
p. 121.
.
Chap.XIV. Of Urim and Thummim.
20
351
.
..
their private uſe, or rather their abuſe ; for which rea
fon the name of Baal was never applid 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.
Vrim and Thummim, whatſoever was their myſtem
rious importance, were, in themſelves, material things,
and things diſtinct fron the Gems ; for they were to
be put into the Pectorat (c). Who the Maker of « Levit. 8. %.
them was, it is not diſtinctly reported. They are not
found in the Inventory of Bezaliel's Workmanſhip, un-
leſs they are included in the general name of the Pes
Toral, uſed for it ſelf and its Contents.
In enquiring into their nature, we muſt conſider
them with ſome relation to Gods Shechinab 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 Veilof the
Holieſt, was a little niodel of the Ark of the Cove-
tant.
Wherefore, for Urim, Teraphim, or Seraphim, I con-
ceive that they anſwer, in part, to the Cherubin, 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 fuch Sym-
bols with the Faces of Oxen. And towards the pro-
bability of this new and odd conceit, I offer the fol
lowing Concluſions, which I deſire the Reader jointly
to confiderrere he derides it.
Firſt, The word Saraph it felf, is uſed in fignifying a
fiery flying Serpent. This is its fignification in the
Book of Numbers (a), where it is ſaid , That the Lord 2 Nurnb. 21)
fent Seraphim, or fiery ſerpents among them. And again,
it is there remembred, how God ſaid to Mofes, Make
352
of Urim. 20 Chap.XIV,
P. 132.
Cic. de Nat.
Deor. l. 1.
:
thee a Saraph, and ſet it upon a Pole. To which I add
b Deut: 8.15. that in the Book of Deuteronomy (b), a Burning Ser-
pent is called Naehaſh Şaraph.
c Herod. 1. 2: Secondly, There were in Egypt, Arabia, Lybia (c),
and other places, flying fiery Serpents. The Prophet I-
Jaiah mentioneth ſuch creatures (d); and Kimchi, on
d Ifa. 14.29. the place, faith they are found in Ethiopia; meaning, it
may be, the Arabian Ethiopia. They were called Fie-
gry, not only becauſe of the heat of their venom, cau-
ſing 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 faith of ſuch flying Ser-
pents, that they were reddiſh, after the colour of
e Abarb. Com. braſs (e): If that was their natural colour, great
ap. 6. Moebi: addition might be made to it by the ſwift motion of
um de Anto their wings, and the vibration of their tayls, in the
2.C.2. feft. II. bright Atmo-ſpheres of Arabia and Egypt.
Thirdly, In the earlieſt Ages and inhabited Coun-
tries of the world, the creatures on earth principally
reverenc'd, were Oxen and Serpents. That Oxen were
fo, has been already ſhewd; as likewiſe that the Che-
rubim, Appendages to the Shechinah 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.
f Gages Survey Gage (f ), of the great Golden Snakes adjoin'd to the
of the Weft. Idols Tezcatlipuca and Vitzilopuchtli. And, of old,
Indies, p.117. Serpents were ſacred in Egypt. Herodotus mentioneth
the ispod oozes (8) or ſacred Serpents about Thebes,
g Herodot, in
Euter. p. 132.
2. which when they were dead, were buried by the ſu-
perſkitious in the Temple of Jupiter. We ſee no Ta-
h su Pignor. ble of Iſis, or Oſiris
, or Bacchus, without a Serpent (h).
de Menjà ifia.
The ſacredneſs of that Beaſt is ſaid, by Pignorius, to
have prevail'd among the Arabians,Babylonians,Cartha-
ginians,
så. p. 23
Chap.XIV. of Urim.
353
«See Tertull.
it were redeem the loſs he ſuſtained in the curſe of éx®XT, 20
thaginians, Beotians, Epirots, Sicyonians, Epidaurians,
Romans. He might have added the Indians, with
Maximus Tyrius (a); and with Eraſmus Stella (b) a Max, Tyr.dif-
the Boruffians and Samogetes. And the Hereticks, calla frt.38.2.373.
Ophite or Ophiani, have not eſcaped the notice of any Init. I. 1. de
who have looked into the Hiſtory of the Chriſtian Antiq. Boruf.
Church (c).
For the worſhip both of Serpents and Oxen toge de pefcrip
. Itera
ther, it is repreſented in the Egyptian Hieroglyphick C. 47• §. 220
(d) of a winged Ox with humane face, vomiting d Kircher in Of
Hames, having a Globe on its head, and under its feet, dip. {ynt. 18.
P. 508, 509.
an undulated Serpent.
Serpents were thus honoured for many reaſons. Be-
cauſe they could twine themſelves into all figures (e) # Wild. 16.5
Becauſe there was a mighty Energy in their venom fransar-2016-
Becauſe of their mighty Bulk, by which ſome of them See Porphyr.
were able (faith Diodorus (8)) to conquer Ele- di Abitin. 1. 4-
phants. Becauſe (faith Vollins ()) they live to the like betalen
great Age; are of quick and piercing fight ; renew for the wor
their youth by putting off their
skin. Laſt of all, by ship of the E-
reaſon (faith Pignorius (i)) that the Heathen were wala, llegano,
overpowered with the craft, malice and pride of the cruises
Devil who deluded man in that ſhape, and would, as to the do**
that creature, by turning it into a venerable Idol.
Fourthly, Serpents, thus facred, were not the ulti-
mate objects of worſhip, but the ſymbols or ſhrines Tyr. dif. 38.
of ſome Angels or Dæmons
. Thus the Serpents of hal de Idoia
Thebes, ſpoken of by Herodotus (k), are faid, by 1. 9. c.ri, pe
him, to be ſacred to Jupiter. And the Symbol of 234.
Pigner, de
Creph, was the Symbol of an Agatho-demon (1)
Fifthly, There were, not only ſuch living Symbols P: 24.
k Herod. 1. 2.
and ſhrines, but alſo Images made by mens hands. Such
we ſee in the Tables of Ilis
, and in the Images of Car- i Eufeb.de prap.
tari. Such we read of in the Scripture, under the ... c 10 P.
1. 3. c. 1o. P:
143. See Max
menſa faca.
P. 132. A.
Zz
nane
354
Of Vrim. Chap. XIV.
199
Sat. C. 20. p.
295
*
< See Cartari's
name of Teraphim, which were much in uſe in the
world a while after the flood. In the Rameſſean Obe-
Kitch. Oeds lisk ( a), a good Dæmon is repreſented by an Aſp
Tom.3 p.160, fitting next Oſiris. And a Dragon, a creature of the
Serpent-kind, is uſually annexed to the ſtatue of Æ.
b Macrob. I. 1. ſculapius (b).
Sixthly, Such good Angels as made up a part of the
Skechinah of the Logos, and alſo miniſtred in the
world, ſeem to have given fome occaſion to ſuch Sym-
bols 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,
Imag. p.156. of Eagles, if they appeared not with Serpentine heads.
& Kirch.Sphinx. The facred One in the Sphinx of Kircher (d) had
myft agoba. p. the head of an Hawk or Eagle : ſo had the famous Kvìę
e Euf. de prep. in Egypt, as Euſebius relateth from Zoroaſter (e). The
coordon Phen. Egyptians callºd him Cneph, the Phenicians, a good Dæ-
Theol. p.41, mon.
42. OD 36-
es ise nepaath
Now, if the Seraphim had not appeared in ſome
Axwritegro
ſuch form, it would be very difficult to give any to-
Tos isu ó lerable account of the temptation of Adam and Eve by
agãtos ao
a Dæmon in the ſhape of a Serpent. That Serpent is
Sagros, &c.
ridiculouſly painted in the form of a creeping one be-
fore 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
falucid, Pleun appearance of miniſtring Angels, ſhewing themſelves in
do Anfilmi. 1. ſome ſuch winged form (for that they abode not (f)
one night in Paradiſe, is by many judicious perſons e-
Quamdiu fue-
ſteemed a groundleſs fancy ); it is eaſie to conceive;
tant in Pard. upon that ſuppoſition, how they might entertain ſome
diſo? Mag familiar diſcourſe with a creature aſſuming that Image
Septem [al.
Sex] berasa
1. C. IS. P
461. Diſc.
in
Chap.XIV: Of Vrim.
355
..
in very ſplendid and glorious manner. The Text alle-
reth us that the form is now changed by Gods curſe 3
and ſure the change was more conſiderable than the al-
teration ſpoken of by Mr. Mede (a), who thinketh Mr. Medis
Works,p.292.
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
Sarapb, 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 Kir.
cher (1) chargeth on Maimonides; as if that Rabbi b Oedip.Egypte
had affirmed that the Devil deceived Eve in the ſhape Syaf.3
. C.4.
of a Camel. But Maimonides (c) faith only from the Maimen. More
Rabbies in Medraſch, that the Serpent was rode on, 2.c.30.p.280
and was as big as a Camel; and that he who rode on
him was Samäel, or Satan.
Methinks a part of the puniſhment of Adam and Eve
declares the ſhape of the Serpent or Dæmon, 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 eſtee
med 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) interpre- did. ibid. para
teth this Sword of the property of an Angel, of which 1. C.49.8:73.
the Scripture ſpeaketh as of a flame of fire ; he faith
nothing diſtinctly applicable to the ſecond Angel, but
what was common alſo to the Cherub; whilſt ſome
thing is pointed at in the Text as peculiar to
cond 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
:
ſem
Z z 2
to
4.
...
356
Chap.XIV.
of Urim.
::
P. 220. C.
to denote (as was faid) a fiery flying Serpent, and alſo
an Angel of a certain order whom Iſaiah repreſenteth
e Ifa. 6. 2, 6. (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
66 and brightneſs of their Aſpect are ſeen as it were fla-
ming and fiery. But there is an authority in this Ar-
gument to me more valuable, not for the notation of
the word, but for the ſenſe fo accommodate to my no-
tion. It is that of Tertullian in two places. The firſt
place is in his Book de Preſcriptione Hereticorum ;
a Tertull. de. There he ſuggeſteth from others, “ That (a) Eve gave
Præfcr. Hær.
attention to the Serpent as to the Son of God. The fee
Itum fuiſſe fer-cond place is in his Book againſt the Valentinians. There
pentem cui Éva, he faith (b), “ That the Serpent from the beginning was
nt filio Dei, cre-
one that ſacrilegiouſly uſurped the Divine Image. This
b id. adv.Val. foundeth as if the Devil in Serpentine form, had re-
file.columbaſ preſented part of the Shechinab of the Logos, and that
& primordio, "Eve conceived him to be an Angel appertaining to his
Divine Pacis glorious prefence, and a miniſter of his pleaſure ; and
Serpens] & pri- now come forth from him.
mordio,
divine
Now I here ſuppoſe the Seraphim or Urim to be
imaginis pre-
two Golden winged Images, not from the number of
the word Urim (for the Jews ufe that number fre-
quently 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
c Maim. More I do not think ſo much (as doth Maimonides (c ) that
Nev. par. 3; the Cherubim were therefore two, left the form of a
C.45. p. 476.
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
diderat.
do.
.
Mini-
Chap.XIV.
of Urim.
357
V
3
Miniſters of the Logos under the Law ; as the four
Creatures in the Viſion of Ezekiel typed out the four
Evangeliſts as Chriſts fervants under the Goſpel. Nei-
ther did the number of the Cherubim prevent miſcon-
ftruction. For St. Hierom reporteth of ſome, that by
the two Seraphim Cherubim he meaneth] they under
ſtood the Son and the Holy Ghoſt (d).
In the Pectoral I ſuppoſe Seraphim, and not Cheru- Ifa. 66. Tom.
bim; this being an Oracle for Civil affairs (e),and not esce Deti).
properly the Oracle of the Temple; and the Cheru. D. Spenceri
bim being according to St. Hierom before cited, the Thum. p. 16,
feven Spirits about Gods Throne, and according to 17, 18.
David the Chariots on which he rides, and the Sera-
phim of inferior attendance (though Appendages of
the Shechinab) and of more frequent miniſtration a-
broad in Temporal matters, ſuch as that of the Cap-
tivity of Judah, in the declaration of which to Iſaiab,
a Saraph aſliſted.
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 i Lerit. &*
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 Legos; the Subſtitute and Type of Chriſt, ſpake by
a 1 Sam. 23
Inſpiration over the Pectoral and Saraphs. Neither is it Lord fald, [bayan
fully proved from the Book of Samuel (a), that God the phod)
he wil deſcend
fpake Vivå voce ; as the Annotations publiſhed out of
the Library of the Archbiſhop of York, would have deliver ye uy;
it to be : for it may well be ſaid, that God ſpake when
*Sce, notwith
ſtanding
through miraculous inſpiration he ſpake by the mouth Dr. Spencer.
of his Prophets or Prieſts *
Dilleri, de ur,
The Drim or Seraphim were put into the Pectoral, sc.
and
II, 12. The
savien they will
Si Thum. p. 34
358
Chap.XIV.
Of Vrim.
3
and not ſet upon it, as the Cherubim were on the grea-
ter 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
6 Exod. 28, 1, Artifice from it (b), was not taken along with it.
2,3,4,5,6.
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 appear-
ance.
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 De-
vil, 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 wing-
ed 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 Dæmon as they
conceived) was but the Diameter; the whole figure
being almoſt like to the great 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
V.
Chap.XIV. Of the Brazen Serpent.
359
c Numb.21.8.
But now the glorious winged Serpent was the Sym-
bol 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-ferpent, or Saraph (c).
Ar, Mont. verf
Of that inferior kind of Shechinah it is.proper to Fac Tibi Sam
ſpeak here ; it being to be underſtood from the Con- rapha
tents of the foregoing Diſcourſe.
This then feemeth no other than a winged Saraph,
put on a Pole (a), or ſtandard like a Roman Eagle ; Numb, 21.8.
and conſtituted as a Symbol of the preſence of the Lo-wes, Ar. Moxt.
gos,fo far as concerned his Divine Power and Good- super vexillum
neſs 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 Teſta-
ment, where he oppoſeth to it as Antitype to Type,
the natural body of himſelf crucified. As Mofes (laid
he (b) lifted up the Serpent in the Wilderneſs, even ſo b Joh. 3. 14
muſt the ſon of man be lifted up. 'Tis the Son of Man
here plainly made the Antitype, and not the old Ser-
pent, (as a learned man (c) would have it) deſtroyed CD. Jackson,
indeed on the Croſs, but not ſaid by the Scripture to 917, &€.
be lifted up upon it.
And though the Saraph was not Chriſt, yet it was
the Symbol * by which he appeared ; and by its ſtret- * Marius ap.
ched-out wings it may ſeem to the Fancy at leaſt, very Mdéb. de En.
Smp.Ex.2, 0.2.
aptly to expreſs Chriſts Crucifixion with arms ex- Se&.15.
tended.
Atq; ità lig
If it be here ſaid that to make this Serpent a Saraph, gellilet figuram,
and a part of Chriſts Shechinah, is to overthrow that ficuti Chrifti
Domini Typ 12
which was ſuggeſted before of the concealment of the
belit hic Style
Seraphim in the Ark, and of the Cherubim behind the pens,
Veil, from the eyes of the people prone to Idolatry
this being expoſed to their daily fight : I anſwer in
two Particulars.
Firſt, It was agreeable to the Wiſdom of God to
give
num boc Cruci
360
Of the Brazen Serpent. Chap.XIV:
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 Ju-
daiſm, 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 Celeſtial thun-
der was heard. Only men were helped in thinking on
God by the ſymbol of an Angel , which executeth
Gods will on Earth, whilſt a fecret virtue from the
unſeen God made them whole. «He that turned him-
d wird. 16.7.“ ſelf towards it (faith (d) the Book of Wiſdom) was
not ſaved by any thing that he ſaw, but by Thee
He ſhall recover that art the Saviour of all.
if he direit bis
And if the people had been then prone to Idolize
word of the that Symbol, it had not remained undefaced till the
Lord. Targ. days of Hezekiah.
If he lift his
This then is my conjecture (and I offer it no other-
face to his Fa- wiſe) about the Vrim; and likewiſe about the Brazen
See Chald.Par. cc
in Num. 21.8.
heart to the
Hieroc
eber in the Hea- 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
'Aah Sua. It is true, ſuch a Breſt-plate there was in Egypt,
a Diod. Sicles, and it is mentioned by Diodorus Siculus (a),and Ælian
Bilbo 75. (b). And Diodorus ſuppoſeth it to have conſiſted of
many Gems; but Ælian calleth it an Image made of a
Hift.l.14.0.34
Saphire. It is alſo confeſſed that the Seventy Interpre-
b Al. var:
ters
Chap.XIV. Of Thammim.
361
ters (c) do render Thummim by 'Aandha.
790. See LXX, &
But here two things are to be obſerved : y Deon Scalig, de 3.
Firſt
, This Egyptian Pectoral (deſerving the name 1.7. p.654
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 Ælian; and not in or-
der 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 be.
fore the Græcian times. And Diodorus when he ſpeak-
eth of it, he referreth to thoſe days when Heliopolis,
Thebes and Memphis were the three head-Cities in NDI
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 Ptolony
Philadelphus, by Onias the High-Prieſt, who was then
by the power of Antiochus deprived of his Authority
and Office in Judæa. And concerning the Egyptian
Pectoral, its name of daadwe is plainly modern.
It may in the ſecond place be obſerved that upon
fuppoſition that this Pectoral was originally Egyptian itikai
doth not follow that the Seventy meant the ſame thing
by their 'Anhsea that the Egyptians did by theirs. It
may be rather gueſſed, that thoſe Interpreters tranfla-
ting divers words and phraſes, which grated on Egypti-
ay matters, in ſuch prudential manner that Ptolomy
might not be offended (as is manifeſt that they did in
leveral places of their Verſion); they made uſe of this
name of "Aabyn, as of a name which would at once
commend them to his favour, and well expreſs the
ſenſe of Scripture, or the meaning of Thummim. tap
Now if Urim be Images in the leſſer Ark of the
Pectoral
, anſwering in ſome fort to the Cherubim on
the greater Ark; what poſſibly can Thummim be but
a copy of the Moral Law put into the Pectoral ? a
Ааа
copy
:
362
Chap.XIV.
of Thummim.
a Grot.in Heb.
in M. C.
* Confider-copy written in ſome Roll *, or engraven in ſome
Exod. 24.7: 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).
9.4.p.4268.
Joſephus (b) thought nothing elfe to be there ; and
b Joſeph. 8.2. he had ground for his opinion from the holy Scriptures
.
c King. 8. 9. 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
Mofes put there at Horeb. And this is repeated in the fe-
d 2 Chron. 5. cond (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 Mofes, 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
fo long preſerved without miracle) foundeth very like
to a Rabbinical whimſey.
For the places of Scripture alledged by Grotius in
favour of his opinion, they anſwer themſelves. For in
e Exod:16.33. 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 Skechinah then
f Numb. 17. dwelt. Alſo in Numbers (f), it is not ſaid that God
commanded Mofes 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. Where-
g Heb: 9:34. fore that of the Author to the Hebrems (8), [In the Ho-
lieſt of all was the Ark of the Covenant, wherein was the
Golden pot that had Manna, and Aarons Rod that bud-
ded, and the Tables of the Covenant] muſt be inter-
preted as if in fignified both in and by. So (faith Ca-
pellus upon the place) it is uſual for them who live by
Rome, to ſay they live in it. So in Cariatbjarim in the
:
Book
Chap.XIV. OF Thummim.
363
Book of Judges (h) fignifierh, nigh it. They pitched h Judg.18.12
(faith the Text) in Kiriath-jearim in Judab : where-
fore they called that place Makaneh-Dan unto this day
Behold it is behind Kiriath-jearim. Neither doth Gorio-
vides fay (as Grotius maketh him) that the Manna and
Rod were in the Ark ; for he ſpeaketh of the Holieſt,
and faith they were there, not determining in what
part of it they were placed.
Thunmim was not an Image as the Urim were; nei-
ther doth the Scripture ever ſay that God anſwered
by Thummim. It faith not (i) that God did forbear to i 2 Sam. 28.6.
anſwer Saul by Vrim and Thummim, but only that he
did not anſwer him by Urim. For the Moral Law was
a ftanding Rule, and not an Extemporary Oracle. And
We may obſerve from Diodorus Siculus, that the Egyp
tian Judg whom he ſpeaketh of, when he put on his
glorious Zuster, fign or image, called "Ashtoa, had
alſo the Law in Eight Books laying before him,
[Ælian and Diodorus tell this ſtory in differing man-
ner; and it may be the thirty Judges were ſo many of
the feventy 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-
Prieft of the Jews at Heliopolis, where was Schiſmati-
cally aped the worſhip and judgment of Jeruſalem. For
in ſuch matters the blunders of Hiſtorians are often
niore ſhameful than theſe. Nay, what if the Book con-
taining 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, a Died.Siculo
whoſe outſide was wrought with gold, with blue, with c.87.p.76.
purple, with ſcarlet, and fine-twined linnen? This is
none of my Faith ; yet many fuch imperfect Narrati-
ons are to be found in him and other Hiſtorians, who
A a a 2
write
364
of Thummim. Chap.XIV.
142, 151.
write of things in ſuch ancient and dark times. For the
name Aníbura (though that was given to the Pecto-
ral, 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, • vbpos os exálsia,
* Pfal. 119. Thy Law is Truth * As congruous is the name of
Thummim, or Perfections, the ſame Royal Prophet
* Pſal. 19. 7. ſaying *, Thy Law is perfect. 'Tis 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 com-
pleat Rule extending to all our needful caſes. It is ex-
ceeding broad, whilſt there is an end of all other pre-
* Pfal. 119.96. tended Perfections*. Of the perfection of this Law the
b Ecclur.33.3
. Son of Sirach ſpeaketh, ſaying (b), A man of under-
SeVeri. LXX. ſtanding truſteth in the Law, and the Law is faithful un
ws, épwt. Sic to him as an Oracle; or (as épommude dúaw, 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 Vrim was an appendage of
“Gods Shechinah, was a direction in extraordinary ca-
ſes. And whereas Urim is only mentioned, why Scali-
c Scal.de E- ger ſhould ſay (©), the meaning is, The Law is faith-
mend. Temp.
ful to him as Urim and Thummim, he himſelf beſt
p. 654.-
is ép. Shawy. knows. But it may be thought from the force of the
h.e. tanquam. Premiſſes, that he has in effect rendred the ſaying ſuch
urin
a kind of Tautology as this, The Law-is faithful as the
Lam.
Another place there is worthy our obſervation in
this Argument, and the rather, becauſe it is a more
Canoni-
ralay.
Thum-
ON
S
Chap.XIV. of Thummim.
365
.
.
Canonical portion of Scripture. It is that of S. John
(c) who faith, that the lam was given by Moſes, but Joh. 1. 17.
grace and truth came by Jeſus Chriſt. Theſe words, if
I will ſerve my Hypotheſis, I muſt thus Paraphraſe.
€ The Thummin or 'Anhua of the Law was received
« from Gods ſubſtitute the Logos, by Mofes, who de-
<< livered it to the people; but the enkled of the Chri-
" (tian 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-
e incarnate, did publiſh it with his own mouth. If
this notion hath any truth in it, then that Prayer of
Moles, or bleſſing of Levi (d) [Let thy Thummim . Deut. 33. 8.
and thy Urim be with thy holy One] may be thu
cxpounded; let thy Law ( the ordinary Rule prefe-
rable 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 Maſlah; and,
for that reaſon; deniedſt him an entrance into the
land of Canaan.
But I will plainly acknowledge, that notwithſtand-
ing all here ſaid by me, that may be true which Mün-
fter faid (), That no mortal man can now tell what e Munfter ir
the Urim and Thummim were. But, in aiming, with Exod. 28. de
our conje&ural Bolts, at Truth, as in ſhooting, if the urimer mom
white be not hit, it is ſome kind of felicity to come erint Kes, nemi-
nigh the Mark.
ni mortalians
conftat,
Now though the Logos appeared on the Ark, both
in the Tabernacle and the Temple, and though he
was, alſo, preſent, with this lefſer 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 occafion was remote
from
*
366
of the Shechinah of God Chap.XIV.
14, IS
ris.
from theſe Arks, and when the privacy of the Reve-
lation to thoſe who were not High-Prieſts, was expe-
dient, or neceffary ; 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 Joshu-
a Joſh. 5.13, ah (a), giving to him a promiſe of defence, is the
joynt opinion of Juſtin Martyr, Euſebius, and Theo-
b See Hen. Va doret (b), and likewiſe of one more modern, yet
lefii not. in Eu- not unworthy to be named amongſt them, the moſt
feb
. E.col
. Hill, learned Archbifhop of Armagh (d). But a fragment
a xujber in An- of an antient and venerable Greek Scholion, produced
mal.vet, zilam: by Valefius , will have it to be Michael, and not the
very Son of God. Be it the one, or the other, I hold
not my ſelf much obliged to concern my ſelf, as a par-
ty, in the diſpute. Only I am inclined to think it'the
Logos, becaufe the place of the appearance, was ſa-
cred; Fofhuab pulling of his Shoes, in token of a Di-
vine, 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 ve-
ry frequent in celebrating Gods preſence in the Sanctu-
ary 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
a sec Biterfeld, both to the holy City and holy Temple, fome (a)
contr
. crel. I.I. interpret theſe words of his in the 17th Pſalm (6);
Sea. 2. c. 30.
p. 298.
• As for me, I will behold thy face ( or Shechinah) in
Plál, 19. 15. righteouſneſs: I shall be ſatisfied when I awake with thy
likenefs. Or ( as I find it expounded in the Septua-
c'Arte 80m. gint (c)) when I ſhall ſee thy glory, or glorious
South Sétar preſence: Thy Temunah (the word in the Hebrem)
thy Image, of the Logos. "In Solomon's time the Ark
was placed in a moſt magnificent Temple, which when
it
2.
10, 11
light and darkneſs filled the holy Houſe. It is called 4,5,6,7,8,9%
Chap.XIV. from Moſes to the Captivity. 367
it had received the holy Veffel, a Cloud, and the Glo-
of the Lord (d), a moſt venerable mixture of d 1 Kings 8. 3,
in the Book of Kings (c) thick darkneſs, i. e. ſuch e i King 8.13
whoſe folemnity hindred the fight of any other object 13.
but the MÉG 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 fa Chten.b.u.
thoſe Interpreters 'tis called barely gripos, or darkneſs
.
But they had before (8) called it sepian deens xveis, the a Chron. 5.
cloud of the Glory of the Lord; a cloud like that 13.
which in S. Matthew (he), is called a bright one, ) Matt. 171 54
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 fecond time, to Solomon (1), i 1 King: 9: z.
having done ſo once before at Gibeon (k), and made k King. 3.5.
à promiſe to him that his eyes and heart, that is, bis
eſpecial preſence, ſhould be in that conſecrated
Houſe.
In the time of Abab, Elijah being in Iſrael, and not
in Judah, though he worſhipped not God in the San-
duary; yet the Logos of God, when he was fied as far
a Horeb, Gods Mountain (1), inſtructed him in a 'li King. 19.8,
ſtill fall voice, after his ſpirit was made folemn, by 10, 14, 15,
wind, earthquake, and fire; for it was the Lord (faith
the Text ) that ſpake then to him, not a created An-
gel. But that God ever ſpake at Dan or Bethel, or ap-
peared 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, miſpla-
ced on his falſe one, and ſuch as was not only falke,
but, in terms, forbidden. In the times of Iſaiah $.
Hierom
*
368
Of the Shechinah of God Chap.XIV.
m S. Hieron.
3. 4:
23.
Hierom ( m ) obſerveth that the Idolatries of the
fol. 211. D. people were exceedingly encreaſed; yet himſelf law
n Ifai. 6, 1, 2, the Shechinah (n) in a viſion: And St. John o
Theweth that it was a viſion of the Logos, ſaying that
o John 12.41.
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 E-
p See Ezek. zekiel Cp), to go up from the earth ; and to permit
10. 18. C, 1li the powers of Babylon to deſtroy the holy Temple, and
to ſuffer the glory of it, the Ark, to depart, and ne-
ver to appear again in its former condition; for the ad
Temple did, in this particular eſpecially, come ſhort
of the firſt. And I know not what to make of a paf-
q cippi Hebrai- fage in the Jew (9), whoſe Cippi Hebraici are tran-
ci. p. 24.
ſlated by Hottinger; and who there mentions a part of
the Ark extant in Sion in his time ; unleſs I eſteem it
(for ſure 'tis no other ) a Jewiſh fable. That it may
not go alone, I will add a ſtory of equal credit out
r Pſeudo. Anſel- of the Elucidarium aſcribed to S. Anfelm. There (ro)
24. p. 476.
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
ci Moyſes, when Hierufalem was ready to be deſtroy-
"ed by the Babylonian forces. And, in the laſt times,
" it will be brought out by Enoch and Elias; God re-
vealing it to them.
.
_:
mi Elucidar. c.
PAR T. 6.
Of the Shechinah of God, from the Captivity to
the Meſſiah.
bulan dagen 20
S
Uch Jeres as had true apprehenſions of the God of
Ifrael, and ſincere devotion to his ſervice, did in
ſuch fort honour his Shechinah, that when the Holy
Cheſt
.
Chap.XIV: Of Vrim.
369
Lex. Rabben,
way, and
Cheſt and the Temple were no more to be ſeen, they
worſhipped God towards the place where they former-
ly ſtood. Thus in Chaldæa, 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 few had, on
& See Olbon.
purpoſe, a Chamber with a window that
p. 476,477
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 fo far as we read) he had formerly
done; more eminently than to Iſaiah or Ezekiel. Di-
wiel in a viſion (b) beheld the Shechinah of God, as it 5 Date 7.5, tors
were in Heaven. The Father and the Son were per- 15.
fonated 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 e S. Hier in
where he ſpeaketh of the Logos, as equal with God, Dan. P. 587
Allo Enek.
yet taking upon him the form of a Servant.
In thoſe days God vouchſafed ſuch plain viſions to Eccl. Hijt, pa
the Prophets, and ſuch plain Prophecies of the Meſſiah, 1
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 felf, yet they had them in greater ab-
borrence than before. They looked back, many of
them, on their puniſhment of exile and bondage for
former Idolatries: They looked on their preſent mira-
culous reſtitution by the Power and Mercy of the God
of Iſrael, and they look'd forward towards the Mel
liah, 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 periſh-
Bbb
ed,
IO.
370
of the Shechinah of God,&c. Chap.XIV.
9. 27
a Sec Joſ
. Scal. ed, and Prophecy ceaſed ( a ), and the Holy Pecto-
de Emend.Temporal ( ſaid to be worn, even out of the City, by the
and 1. Mach. High-Prieſt in his meeting of Alexander) was rather
an Ornament than an Oracle.
At length, after the ceflation of Prophets for more
than 400 years ; after the apparition of an Angel to
* See Light.
Zachariah in the Temple (a ſign that the Oracles, of
Harm. 1. 35. the Ark, and Urim, had ceaſed); it pleaſed him to
come in the fleſh, whom Daniel law 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 re-
b See Gree. quired (b).
Nyl. contra A.
To this Meſſiah, as God-man, the things in the ri-
pollin. op. Tom.
3. p. 287.
tual Law of Moſes had eſpecial reſpect, though a vail
O Procl. ad
was upon them. And, indeed, it would ſeem to de-
18. Tino &c. rogate from the Wiſdom of God, and the nature of
to sraprófn. 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
& A&. 7. 44. myſtery in it. Thus did St. Stephen (c) and St. Paul
2 Hebr. 8. 5. (d) thoſe excellent Interpreters of Molés. Theſe the
Chriſtian Fathers have followed as their patterns. Cle-
e Clem. Alex. mens Alexandrinus (e ) alluding to thoſe words in
from. 4. P.528. the ſeventh of Iſaiah, * Niſi credideritis non intellige-
s tis, 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.
f Gi eg. Nyſler: Gregory Nyſlen (f ) concludeth from the material che-
Tom. 1. di vitâ rubims covering with their wings the myſteries of the
Mayfas,p.225. Ark Chow ſtrongly from thence, I will not fays) that
there is a more deep ſenſe of the Text of Moſes.
Londo
Armen. P. 17,
::
PART
Chap.XIV. MATATA
:
?
d Sam
PART 6.
Of the cure of Idolatry by the Image of God in Chrift
God-man.
A
Mongſt the Mofaic Symbols, the Ark certainly
was none of the meaneſt. This Holy veſſel,
without peradventure, had moſt ſingular reference to
Chriſt as God-man, who, at leaft from his Baptiſm
hath been in that quality of God-incarnate, exhibited
to the World as the Divine Shecbinah.
At Bethlehem the Son of God was Born, the Town
where the ſettled place for the Ark of God was diſco-
vered to David. So much we learn from the words of
Salomon (a) in the ſixth verſe of the Hundred and a Comp. Pak
fecond Pfalm. He, there, repeateth a ſaying of Da 132.8. wickr
2 Chrok, 5.663
vid his Father, concerning the Ark; Lo we heard of it
at Ephrata. Caſtalio plainly confeſleth (b) that he un- b Caftal, in
derſtood not what that expreſſion meant. For
Pfal. 132.6.
my
hujus loci tex-
part, whilft I am in purſuit of the preſent Argument, tertiam non **
I cannot think the Text to be tortur'd by St. Hilary, telligo.
(c) who will have it to confeſs Chriſt as the true Ark
c Hilar. Picta.
of God, diſcovered, typically, at Bethlehem, to Da- in PGI. 531. *
vid, and afterwards manifeſted in the fleſh, to the 5.132. p.1®$la
World, in the ſame City of David. 6 It is heard of
" in Ephrata, Ephrata (faith 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 inha-
"bited a body of humane fleſh.
This is the Ark which reſted in the Tribe of F#m
Ta this Ark, as ſoon as he came into the World, Heba 17. 14.
the very Princes or Wiſemen of the Gentiles bowed
down in the Cave at Bethlehem, the ſtar, or miracu-
Bbb 2
lous
372
The Cure of Idolatry, Chap. XIV.
fame in ſenſe
found with
Sbachan
3. 13.
33.
lous meteor, as an appendage of the Shechinah, ſtand-
ing above it.
a Joh. 1. 14:
This Ark tabernacled among men (a) and they
ioniraosv, & ſaw his Glory, when Baptized; when transfigured.
is the
This Ark giveth, through Jordan, or the Baptiſmal
and almoſt in Laver (b) a paſſage into the myſtical Canaan. On
this Ark, or Holy veſſel of Chriſts body, when he was
he dwelt, Baptized by John in Jordan, the glory of the Shechi-
whence She- nah appeared : a mighty luſtre ( as Grotius hinteth)
b comp. Joſh. hovering, after the faſhion of a Dove, upon theſe wa
4.7. and Matt. ters of the ſecond Creation.
Joh. 1. 32
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 depo-
A Sec Daill. de ſited all the treaſures of wiſdom and knowledg (d).
Dion. Ar. p.
He is the great Oracle of God, whom, by a voice
155.
from Heaven out of a bright Cloud, or Gods excel-
Matt. 17. 5. lent Glory (e), we are commanded to hear. In
him was the ſum of the Law and the Prophets : and
2 Pet. 1.16,17.
he was the light of Iſrael, of the Gentiles, of the whole
f Clem. Alex. world. To this Logos, Clemens Alexandrinus (0)
aferibeth 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 Ti-
the could be more proper for him, than that of the
Divine Word. And this Logos was not only the Wil-
& Pfal. 132. 8. dom but the Power of God, and meriteth'the name
and Plat. 105. of the Ark of Gods ſtrength (8). In him dwelt the ful-.
Lord and his neſs of the Godhead bodily
. The Deity ſojourn'd in an
ſtrength, al. Ark of fleſh, or within the vail of it (*). And in this
his Ark, or
ſenſe I think ſome of the Ancients are to be interpre.
Mark. 9.7.
18.
Prom. 7. P.
702. CA
Face.
*Heb. 10, 2013
ted
Hanna
Chap.XIV. by the Image of God in Chriſt.
373
Scoli de Incarn.
a. Concil.
P.154. Sec
po
ted, who called Chriſt fo often someon, (a) a God-car-a See Chr. Alex.
rying-man, as our Language may truly, though harſh-
ly, render the Greek word ; though Nestorius abus'd Ephef. prim.
C.17. p.960.
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 God-b See Hill, Pk
head as Muggleton blafphemeth, but the Godhead did
1.4. p. 15,
in it ſhew forth it ſelf to men in ſigns of mighty Pow. 153, 154.
er, 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 EP
ſence. It is true he faith of ſome of the Jews (d), That concil. Max.
they had never ſeen the ſhape of the Father, his ina, Tom.s.p.3498
c. d. Tom.13
or Appearance. And this he faith truly in two reſpects, p. 361. e.
though him they ſaw when he thus ſpake to them. For Joh. 5. 37.
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
wore 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 Shechinab of God. To ſuch therefore as a Vide Concilio
under thoſe miſapprehenſions of him, he faith elſewhere, Max. Tom. 7.
Whay call you me good, there is none good fave one, that 30.6
p. 875.a. Tom.
is God.
1.619. b.622+
However Chriſt in truth, though not to the eyes of a. S. Athana
.
Infidels, was the image of the inviſible Fathers and
p. 90. d. p.94
one whoſe deſign was to put all the Idols and Images C.P: 72, d.
the Prophets foretold (b), and this the world hath b Ifa.c.2.6. 189
ſeen fulfilled ; Oracles by degrees ceaſing, and now Zephi 2. 11.
fearee any footſteps remaining of that Triumviraße of Zach.13. 2.
gods,
622.
374
Aid Of the Cure of Idolatry Chap.XIV:
gods, (for their gods had been men, and thoſe fome
of them no Heroes in virtue), Jupiter (c) the god of
€ See Athan. the Heavens, Neptune of the Sea, Pluto of the Earth.
vol.n.p.102e.
It is ſaid by the Arabick Author of the Prodigies of
a Prod. of Egypt (d), that when Noah named one God, Idols fell
El. p.65,66. 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
e S. Hieran. him (e). And the Fathers will have it, that when in
Tom,s, fol. his childhood he went into Egypt, and was brought
f Atban
. vol. 1; to Memphis, the Egyptian Idols fell at his feet (f). And
p.89. c. and St. Hierom (whoſe manner is as much to cite in his
p. 165. a.
Commentaries, the opinions which he had collected, as
g S. Hieron. in to ſet down his own) does tell of ſome (8) who appli-
Ifa. p.6.
ed to Chriſt and the Virgin thoſe words of Iſaiah (b),
h Ila. 19. I.
Behold the Lord rideth upon a ſwift clond, 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 ſome-
Tvin. p. 154. times in his Attendants the Angels ; and in his very
bodily appearance. Thus at his Transfiguration his rai-
k Hebr. 1: 3; ment ſhone as the light, he being smáugesuiee tñs De Ens (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
1 Revel 1. 5. and true, as he is ſtiled in the Revelation (1) of Saint
6. 3. 14. John. Jeſus was in effect the whole houſe of Gods
des eſpecial preſence ; the popurdy inggr, (the name which
82. tous Philo gives the Tabernacle Jor the melaqueis, (or,it may
be
i See Hilar.
Pict. l. 1. de
a. b.C.
n
...
133. 3a
fed it up
Chap.XIV. by the Image of God in Chrift, .
be, if it were rightly printed, usleepłpates) vais (as Joſe
phus calleth the Zodiack or the Sun moving in it) the
portable, the walking Temple, who (like the rolling
San 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
(9), and to turn all of us from our iniquity.
m A&. 3. 26.
This Ark is the true Mercy-feat (a) the indsleer, or wich 2 Sam.
compared
Propitiatory, as he is called in the Epiſtle to the Ro- 6.17, 12. and
mans (b), and the inaoude, as St. John calleth him (o), a scelta
that is
, the Propitiation for our fins. St. Hierom Com- Myljer. de vita
menting on thoſe words in the Verfion of Ezekiel (d), syks. Tom, S-
in the 434. Chapter and 14th. verfe, [from the leffer b Rom. 3: 25.
ferte to the greater ſettle), and obſerving them to be cr Jobs
rendred on this wife by the Seventy Interpreters,[From Ezek.Op.Tomi:
the leſſer to the greater Propitiatory (e)]: He applys 5.p.540.
the leſſer Propitiatory to Chriſt in the form of a fer- Seventy in
vant,and the greater to Chriſt glorified in the Heavcris.
Here is then both the Aaron and Aharon, the true Ark sner Fehl*
and Prieſt of the moſt high God.
*Porto
Laskesty 3
This Ark, or rather this entire Temple of God * like mye
the Tabernacle in Shiloh (f), ſeemed for a time forſa-
* $.Job.2.192
ken, poſſeſſed by the great Philiſtin,{for what is ſtron- f 1 Sam. 4. 10,
ger than death?] and laid in the duſt, but God rai . 11.
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
whild
.
Ezek 43. 14.5
:
376
Be The Cure of Idolatry, Chap.XIV.
8
P. 47
whilſt he directed his countenance towards Heaven,
whither his ſpirit was ready to take its way. He being
Ads 7. 55. full of the Holy Ghoſt (or divine energy (8) 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 wor-
ſhipped by true and intelligent Chriſtians. This was
the meaning of the Fathers in the Council of Constan-
h.Core
. Corts. tinople [b], who denounced Anathema againſt thoſe
Caroli Magni. who profeſſed not that “ Chriſt aſcended was Intelle-
“ctual Helh, neither properly fleſh, nor yet Incorpo-
real, but viſible to them who have pierc'd him with-
out groflneſs of fleſh. They believ'd it a great point
of Chriſtianity that Jeſus God-man ſate in the Heavens
ia illuſtrious viſible glory. And this St. John ſaw in a
Rev. 19. 13. Viſion, in which the Logos [?], the God Omnipotent
[k], the King of Kings, and Lord of Lords [1], or
m V. 11, 12, 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 ſe-
cond Command. I ſuppoſe he meaneth Euſebius Dory-
laus, for he referreth to the ſecond Epheine 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
ſup-
.
:
k Ver. 6.
1 Ver. 16.
See c. 22.
en
Solem
Vas a cuſtom of fome of the Gentile-Devoti-
in ſuch manner al Oratio circum,
Chap.XIV. by the Image of God in Chrift. 377
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 wor-
ſhipped the Sun differed much from this external dire-
&tion of their faces. For they reſpected eſpecially the
Eaſt-point by reaſon of the Sun-riſing thence[4]. And a Virgen
often at other parts of the day they altered their po- furgentem cor-
ſture. They ſometimes vail'd themſelves, ſaith Plutarch, verfi lumina
and turned themſelves about with reſpect to the Hea-
venly motions. And Triſmegistus (in Aſclepio) relates,
oniſts 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 Mi-
throbarzanes* the Chaldean Prieſt, who mumbled his * Lecies in
Necyor. p.15$
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
Welt-points in their worſhip. Hence Harpocrates a
child repreſented amongſt them the Sun in its riſing *3 * See Cuperë
Orus a young man, the Sun in its Meridian ; Ofaris an
Harpocrate
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 faith *, that their Pray. Paulum. 1.29
ers rolled about with the Sun.
C.s. Ad Solis
But the Ancients thought the Shechinah of Chriſt byrum vetre
ter their Quarter. And that Quarter they eſteemed pro-
per to the Shechinah,having read of the Meffiah in the b LXX. in
Old Teſtament under the name of the Eaſt;and follow-Pfal. 68.33
ing the Tranſlation of the Seventy[b], which thus read- Je im 3035
eth, Pſalm 68. 33. [ Sing unto God who afcendeth xóti one more
above the Heaven of Heavens on the East.] They alſo ensure
eſteemed ferufalem the middle of the Earth, and the uratonžiso -
P. 101.
* S.
Сcc
parts
378
of the Cure of Idolatry, &c. Chap.XIV.
"was heightned, was made higher than the Heavens. He
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
See Damaſc. of the Earthly [c]. But whatſoever men may conceive
de Fide.ortbe of the ſpace poſſeſſed by Chriſts meer body, they
p. 311,312. ought not to think of his Shechinah as of a confined
light in ſome one Quarter of the Heavens ; but as a
glorious lufter 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 faith (and not amiſs) upon this
* P. Sterry in ſubject *, « That as Earth heightned unto a flame,
Sermon Rev. « changeth not its place only, but form and figure ; ſo
1. 7. P. II.
“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 'tis fitly expreſſed (faith he) in
ç Heb. 7. 29. He .
" was heightned to a ſplendour,enlarged to a capacity
“ and a compaſs above the brighteſt, beyond the wi-
"deft Heavens.
From this Heavenly Throne Chriſt will come at the
e day of Judgment in a Shechinab of Clouds and flaming-
fire: the mention of which fire ſometimes in the Scrip-
ture, and in the Commentaries of the ancient Fathers,
without expreſs, addition of that great day, has (as I
XXX conjecture) accidentally led part of the Chriſtian
33.95 In World into its miſtakes about Purgatory ; in relation
tp which place I muſt yet confeſs my ſelf to be one of
the Nullibists.
This Shechinah in milder, but moſt inexprefſible lu-
ſter, I ſuppoſe to be that which the Schools call the
Beatifick
CC
.
Chap.XIV: Of the Uſefulneſs, doc.
379
:
...
the miniſtry of inferiour creatures, hath condeſcended
ther extrean
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.
TH
His Argument of Gods Shechinah may be many
ways uſeful, if Intelligent perſons draw fuch
inferences from it as it offereth to their judgment. I
will hinc at ſome of them; for to inſiſt on any unleſs it
be thoſe which concern the worſhip of Angels or Ima-
ges, is beyond my ſcope.
Afted, 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 ſpi-
ritual and immenſe amplitude is incapable of any natu-
ral figure or colour , though God by his Logos uſing
to a viſible Shechinah. ular
Hence, ſecondly, thoſe people who run into the o-
lists, may be induced to own the diſtinct ſubſtance of
God, and the viſible perſon of Chriſt ; and not to
fubtilize the Deity and its Perſons, and all its appear-
ances 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
tbeir own breaſts.
Thirdly, If this conſideration had entered with fo-
briety into the minds of thoſe German Anabaptists [a], a Ap. Cloppet
who with zeal contended that the very eſſence or ſub-bug. Gangren:
ſtance of the Father was ſeen in the Son; and the very 282.
Anab, p. 281,
fubſtance of the Spirit in the Dove ; their diſputati-
ons would have been brought to a ſpeedy illve, or
rather, they would never have been begun. They
Ссс 2
*
would
380
of the Uſefulneſs of this Argument Ch.XIV.
was not till more than 2000 years after Abrabams
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. Ty
Fourthly, For want of ſome fuch 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 unin-
telligible conceits
. Of this number were the Bafilidians,
who call’d the body of the Dove the Deacon; and the
Valentinians, who ſtild 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 Præexiſtence or Incarna-
tion, as the Shechinah of God, and would have ex-
preſſed that notion without phantaſtical or amuſing
terms, they might have inſtructed others, and feen 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 Præexiſt-
ence of Chriſt before he was God-manzand explain them
naturally,and not with ſuch force and torture as they
are expoſed to in the Socinian Comments. He that
faith Abraham ſaw the Shechinah of the Præexiſting Lo-
gos, and thence inferreth that Chriſt was before that
Patriarck, fpeaketh plain ſenſe. But he that ſays Chriſt
.
death yet that he was before him, becauſe he was before
Abraham was Abraham, or before all Nations were blef-
ſed in his feed, the Gentiles not being yet called; ſuch
a one ſpeaks like a Sophift,not an honeſt Interpreter ;
and forgets that Chriſts anſwer (before Abraham was,
I am) follows upon this Interrogatory of the Jews,
Thou
381
in
to believe that the Ark of God hath dwelt among us fubflantialiter
Chap.XIV. of Gods Shechinah. 130 h
Thou art not yet fifty years old, and hast thou ſeene
Abrabam ?
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 irradi-
ates in his particular Palace (a). Which conceit though a See Vorf.de
part it be accommodable to the Shechinah; yet is it Deo. Diſp: 3.
preſumptuous limitation of the great God, when it is ad Dilp.3.
applied to his ſubſtance which Heaven and Earth toge- p215, &c.com
ther cannot contain.
Elucid, Pſeudo-
to
Anſ.c.3.p.458
Furthermore, it is from hence in part, that we fee D. ubi habitat
and pity the blindneſs of ſome of the modern Jews(6), Bus Mama
who notwithſtanding they are the profeſſed enemies tentialiter, the
of Divine Statues and Images, and have reaſon enough men in jutelte
in a body of fleſh, and now ſhineth in the Heavens 3 6 Sce Mr.
do yet hope (ſome ſay )for an eſpecial preſence of God
p. 438.
by furniſhing with a Cheſt and Roll of their Law, the
places of their Religious Aſſemblies.
Again, by conſidering with St. Chryfoftome the Terms
ple of Solomon as a Type, not only of the fendible 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 Manlions prepared for ſeveral Eſtates in
the Kingdom of Glory ; where notwithſtanding every
part will be ſo far, though inequally, filled with lu-
fter, that all may be ſaid with open face to behold the
Glory of God, and not thoſe only next the Cæleſtiak
Ark.
Mede's Workt.
382
Of the Uſefulneſs of Gods Shechinah Ch.XIV.
F
Cath. no
Ark or Throne in the moſt holy place.
Bnt theſe things (as I ſaid) are beyond my ſcope;
though appertinencies to my Argument; and there-
fore I will no further purſue them, but proceed to
thoſe uſes of the notion which lye more directly in the
way of my deſign.
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.
"Irſt, 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 in-
Idol. p.367. deed is rather the wiſh] of Jacob, where he faith, The
Angel who delivered me from all evils bleſs theſe chil-
• Gen 48. 16. drèn (6). The Manual called the Abridgment of Chri-
c Pag 123. in ftian Doctrine (c) would prove the Worſhip of Dulia
Expoſ. of 1.
to belong to Angels, from the falling of Joſhua flat to
the ground when the Prince of the Hoſt of God
ap-
peared to him. The like proof is produced by the Ca-
d Catech. ad techiſm of Trent (d) from the bleſſing which Jacob ob-
Parochos, in
1. Prec.p.390.
tained of the Angel with whom he ſtrugled. If Chriſt
were conſidered as the Angel of the great Council ap-
pearing in caſes of moment under the Old Teſtament,
and receiving the veneration moſt due to him ; the
Worſhippers of Angels would either change their wea-
pons, or quite lay them down.
Then touching the Worſhip of Images, this notion
ſerviceable in that controverted point ; as like-
wiſe in the point of making either Religious Statues
or Pi&ures. If any thing of the Divinity be to be
por-
traied, we learn from hence what it may be, not the
God-
Command.
is very
Ch.XIV. to the Worſh. of Angels & Images.
383
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 feenis in a Frontiſpiece
of our Common-Prayer Books (m) ſome ſuch Embleme, a Lond. 1642.
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 so
God (b), and to charge that upon the Church which b T.G. Cathi.
no Idol. 2:59:
was the fancy of the Engraver and Printer. I have al-
ready 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 Miflal
reprinted at Paris (c) there is none of the beſt faces of Milf, Rom,
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 Phantaſi,
which
Par. 1660
P. 222.
384 The Uſefulneſs of Gods Shechinah Chap.XIV.
are
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 figns, and that words
fo too ; but it is not expedient to deſcribe all
is things by the pencil which come from the voice. Words
are Signs without Imagery in them, and they are tran-
a Crelli Ethe, fient (a). Te heard a voice only, but ye ſaw no fimilitude,
minor eft rerum faith God Almighty to the people, to whom he for-
auditarum aut bade Images (6). Words are properly the ſymbols of
le farum. quam the conceptions of the mind, and not of the external
b Deut: 4. 12. object. They are notes of memory, and helps of dif
O T courſe. They are in themſelves a kind of ſpiritual and
immaterial marks. And though ſometimes, eſpecially in
Poetick characters, they bring to the fancy ſome pre-
fent repreſentation, yet they thereby fix a notion ra-
ther than a proper conſtant phantaſm (unleſs where
fancy is indulged); and they do not ſo grofly 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 transformºd into an object of
worſhip, diſtina from the Prototype, in dull and fen-
ſitive 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 Pain-
ter cannot to the eye, this further document, that we
have not by far reached the original, and that it is in-
deed beyond all expreſſions but thoſe of admiration.
When any ſuch Pictures hang before us, we ſhould in
this manner exalt the phantaſm into mental aſtoniſh-
ment, and not dwell on the mean portraict, but refine
and exalt it by the aſſiſtance of the words of Scrip-
ture “which call the Shechinah, the excellent Glory,
“ the Throne before which the Cherubims fall down
6 with
Ch.XIV. te the worſh.of Angels and Images. 385
;:
" with vaded face, the light inacceſſible in which God
" dwells, The Throne of the Lamb who is brighter
than the Sun: words by which the Pen aſliſteth 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, Hea-
ven 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 Pariſit
Prieſt is required to take care ( a ) that Images bea cat.**.
made, Ad utriaſą; Testamenti cognoſcendam Hiftoriam, inter. p.79%
for procuring the knowledg of the Hiſtory of the Bi-
ble. 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 Co.
lantar, that they may be worſhip'd: either the Images
or the Saints by them. Better ſure, it were, to re-
move Images quite out of the Church, than to leave
them as ſuch ſtumbling blocks for the commonalty
who are Children in underſtanding. When they fee
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 di-
frinations 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
piankind. His Son hath taken our nature into unity
of perſon, and he offers himſelf to us as an object
Chining 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
D dd
Gold,
386
The Uſefulneſs of Gods Shchinah, Ch.XIV.
.
P.425. Nos ay-
temunam
tentis Dei.
Heb. 1. 3,6.
Gold, or Pearl, when we have the Sun in the Firma-
ment. 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 uni-
on with him. They are ſafe who ſay with S. Jerome,
bi S. Hieron. in (b) “We venerate only one Image [to wit Jeſus
Ezek. c. 16. Chriſt ] the Image of the Inviſible and Omnipotent
God. When the Father brought this brightneſs of his
veneramur Ima. glory (a) and the expreſs Image of his Perſon into
ginem. Quanto the World, he ſaid, fet all the Angels of God worſhip
lis elju omnipo 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 undưe Image on earth as
joyned to his perſon, nor yet his heavenly body as a-
part 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 prefent 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 men-
tions 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 Reſur-
b Cap. C. Mag-
ni p. 767 rection 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 ad-
dreſſes, it is, ſurely, a picture of him in Clory, if
that could be well made: but neither is this to be wor-
fhipped, 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
i
.
.
S. Sacr. p.294
Panis Omnidos
the
Ch.XIV. to the worſh. of Angels and Images. 387
find addreſſes to the very body; and I fear that upon
the Feſtival of Corpus Chriſti, and in the object under
ſhews of bread (ſhews united in their act of de
votion 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 Lita-c Pet. Cat. p.
nies of the Sacrament (d). And the Learned Biſhop note en oyant
Vjber, in his Sermon before the Commons (e), men- la Mellemme
tions the Epiſtle Dedicatory of the Book of Sanders Corps lacre de
concerning the Lords Supper, thus fuperfcribed. “To vous adore avec
li the body and blood of our Saviour Jeſus Chriſt, tant de re
e under the forms of bread and wine, all honour, poſſible---- &c
Verence qu'il et
- praile, and thanks, be given for ever. A Judicious d Lef. Litar.de
Chriſtian would rather aſcribe all praiſe and honour
to Chriſt God-man. Whole Chriſt let us fupplicate tentis verbi
and honour, helping our Imagination by his Shechinah verbo caro fa-
in Glory, and remembring the words of St. Auſtin, no-nobis
ted as remarkable by Agobardus (f) Arch-Biſhop of Bp. uh. Ser.
Lyons, a man zealous in his Age againſt the corruptions 2013:
of Image-worſhip, and ill requited in his memory by libr. contra
them, who, ( as Baluzius noteth ( 8 )) eſteem 'him Eor, fuperftit
,
the leſs Catholick for it. " In the firſt Command-magir. Sanéto-
ment (faith S. Auſtine ) [that is in the whole ofrum adorationis
" that, which himſelf, elſewhere, in his Queſtions of rendum putea
" the Old and New-Teſtament, divides into firſt and runt., p. 221.
ſecond] each ſimilitude of God is forbidden to be g Baluz
, not.ad
Agobard.p.88,
“ made by men; not becauſe God hath no Image, but 89.
* 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 ſa-
D dd 2
cred,
388
The Uſefulneſs of Gods Shechihah, Ch.XIV,
cred, 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 diſplea-
ſure. This indeed, is not the conſtitution, but 'tis
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 rufticity,abſurd An-
thropomorphites, by reading the bare words of Scrip-
ture, where it faith, that God created man in his own
Image; how much more will mean people have cor-
rupt 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
ce numbers met twice a year on a Mountain nigh the
City, to adore that cloth with Chriſts Image on it.
“Of it, he further faith, that it always ſhineth with
wa Divine preſence [that is, in effect, that it is a She-
« chinah of God] and that in great emergencies it is
e carried in proceſſion like the Ark, being yet more
« holy than tħat Moſaic Vefſel. 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 fitteth 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 21ft
chapter of S. Johns Revelation, There was no Temple
no
Semir
:
.
Ch.XIV. to the worſh. of Angels and Images. 289
no material fixed place of Gods viſible Shechinah
(though there muſt be Synagogues or Places for pub-
lick Allemblies ]; 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 Shechinab is in Heaven, and not vil.
bly in a Church, as the Shechinah was in the Temple
of the Jews; that therefore Chriſtians have leſs affift-
ance 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 feldom ſaw it, but be-
ing 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 dir
penſation than the Jews ) though they fee not the
Shechinah with their eyes on earth, yet, from the
words of Scripture, they can excite their minds to be
hold 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 coni-
fortable 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 simulation or
place on which they are conſecrated is, at this day,
called, in the Greek Church, ( a ) indsheios, the Propi- 4 See de liana
tiatory or mercy-Seat. And a late Author (b) re- p. 41, 44, 45:
porteth of the Abaſſine Prieſts, upon the Authority of bogilby in df.
Co- frica. p. 6542
:
.:
ber
&c.
altare ubi cora
390
The Vſefulneſs, &c. Chap.XIV:
Codignus, (though in Codignus I could never find
a See Codign, it (a)) That they bleſſed a certain Shrine or Coffer
fin. l. 1. c. 35. of the Sacrament, underſtanding by it the Ark of the
de Sacram. A. Covenant. But Chriſt hath ordained no Cherubims
ball. p. 212,
on this Ark: He hath not uſed any Images, but pledges
b Regin. I. 1. of his dying love. Theſe pledges, with ſafety, call
de Eccl
. Diſ. his paſſion to remembrance without any Image on the
53. obfervan" Table, which the Gallican Church, of old, forbad,
dum eſt ut men in the Council of Rhemes, even after ſome corruptions
ſa Chrifti,id eſt,
had crept in (b). Neither ſhould we detain our
pus domini cum Fancy amongſt thoſe Pledges; but obey the ſurſum
conſecratur, &c. Corda of the Ancient Church. It ſeemeth incongru-
ratione [ not ous to reſt on the Symbols, or to bow down to them;
cultu ] honore they being, as it were, the diſhes in our ſacred Com-
q; fuper eo po- memoration, or Feſtival of Chriſt crucified; but it
natur niſi capſe more becometh us to lift up our heart, and eyes, and
cum ſanctorum hands, and faith, with humble reverence towards the
Quatuor Evan- Heavens, and to worſhip God-man in Glory: To a-
gelia. Baluz, dore our great Maſter and Benefactour Jeſus, not as
gin. p. 549.
ſuffering on Calvary, but as triumphing in the Sanctu-
ary not made with hands.
probibere, ne I
magines ſuper
altare ponantur
in quo Corpus
dominicum con-
fecrathe.
Cum omni vene-
videtur ergo
A Re-
$
BA
CHAP. XV.
391
sisse
AI
Upon it.
:
heads.
will nauſeate the
A REVIEW and CONCLUSION.
Have read over your Diſcourſe of Idolatry, and
if you pleaſe I will ſpend a few Animadverſions
B. With all my heart. I take ſuch liberty ſometimes,
and therefore I have reaſon to give it. The truth is, I
am not wondroully 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
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 particu-
·lar ones are enough to weary you, though you were a
fecond 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 ofiner
than he who cenſures. At leaſt he runs the hazard of
offending ; this being as true as moſt Proverbs, That
be 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:
this Age with your numerous Citations, which are in
truth
$
392
A Review and Concluſion. Chap.XV.
ana
truth ſo many that they make the Book ſeem the leſs
your own.
B. 'Tis true, the Argument is a beaten one; a ſub-
ject handled by Maimonides, Viretus, Voſſius, Reinolds,
Selden, and many others of great Learning. But I can-
not 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
ſervation 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 wri-
ting (were that worth the contending for) than a Hol-
lander 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
faid,
Chap.XV. A Review and Conclufion.
393
1
Procreat. Anim.
Franc.
ſaid, that the Margent is as often left clear out of Ig-
norance 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 Zaradjas, 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) ren-
ders him thus (a), Zaratas Pythagore Diſcipulus. a Plutarck, de
Whereas this is the Original, ο Ζαράτας ο Πυθαγόρα διδάσκαλος,
p.1012. Ed
Zarates the Maſter of Pythagoras.
A. In the ſame Page, in page 76, as likewiſe in ma-
ny others, you mention the two Principles of Pytha-
goras 5
but
you do not any-where tell us diſtinctly
what he meaneth by them.
A. Tis not an ealic matter to do it. The ancient
Philoſophers (eſpecially thoſe whoſe Heads were tou-
ched with Magick and Enthuſiafm) underſtood divers
things by the ſame names. But theſe two Principles
are moſt literally expounded of the Demiourgus, or bee Plutare.
Soul of the World ; and Hyle, or matter, his 'Ayeyxa, de Placit.
or fatal original of Evil (b), which he and his follow- Philoſ. 1.1.c.3.
crs aſcribed to the untameable nature of it.
p.876. Plo.
A. I go on. In Chap.5. p. 55,&c. you are very brief & Chalcid. in
in your proof of the acknowledgment of one Supreme juxta Platoner
God amongſt the Gentiles ; and well it is you are ſo. bona fua Dei,
That Argument has been conſidered at large by others tanquam patris
with great Learning. And of theſe ſome have'appear'd collata funt :
ſince your Papers were under the Preſs. So that in mala verò ma-
trís fylve vitid
your brevity you are either diſcreet or lucky.
cobs jerunt.
Еее
B.What
tin. 1.8. Enn. I.
:*
"
394
A Review and ...
mundi Parens.
meo. p.30.
c Chald. Or.
p.70, under
the ſeven
Planets is
Concluſion. Chap. XV.
B. What you pleaſe. I could wiſh 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
a Plat. Tim. :, the proper Platonick Title of the Soul of the World(a),
ottav. Platoni
, to which the frame of the viſible Univerſe, and its
ge-
in Timeo, Deus neration is afcribed. And the context ſo plainly infor-
eſt iplo nomine
ceth that ſenſe that I wonder it needed my ſecond
thoughts. He ſpeaks of that third principle in many
b Plato in Ti. other places which are frequently miſapplied to the
[rò av, or] one Supreme God
A. You have company in your miſtake, though
perhaps you will be ſingular in your Retractation. But
dráyang tela
to proceed. In Chap: 3. pag. 35. you inſinuate that the
G. Pjet.Sum- Platoniſts judged the Soul of the World to be rather a
mar, Dogm.. Form afſifting than Informing. Whereas they held this
Chald. p. 111.
World to be one mighty Animal.
B. Nothing can be more abſurd than that which
desen Tandem fome Platoniſts held. But Plato himſelf
, though he ſaid
p.gs. Ed.Serr. the World was (b) [sãoy Ypenbuxon, ] a living Creature
eSee Lamblic
. endued with a Soul ; yet he meant not by the Anima-
C. 28. p.138, tion of this World, either the vital union of the high-
isanéves av eft.Pſyche to all matter ; or (as ſome have conceived,
Tero Tols whilſt they have pleaſed to meaſure him by the doubt-
dydauern, ful phraſes of Plotinus) of a ſecondary Soul of the World
There top, if to the formed Subcoeleſtial Hyle which the Chaldee
you will read Oracles (c) call the Throne of Matter, [to which (as
that place on they ſpeak) there is a deſcent by the ſeven ſteps of the
for Tois Isois Planets] and the Fund of it. But by this Plato under-
read Tès Osss, ſtood (d) the vital union of Souls to ſome
part
of it,
not within the Preféntial anion of inferior Dæmons to certain Sta-
Sorong tues in it (e); and the Order, or (as he calls it, Keques)
the
Kaiset
@voy.
Chap. XV. A Review and Conclufion.
395
the Temperament of all the parts adjuſted by Pſyche.
A. In Chap. 5. pag. 57, 59. You ſeem to make 'lolas
,
Fehovah, and Jove the ſame ; which was not always
your opinion.
B. I do but ſeem fo; I think as I did. For Jupiter,
I believe as Varro believed, and do think it comes à Ju-
vando. For Jupiter (or, as the Engliſh often pronounce
it Jubiter) or Juviter are the ſame ; p. b. v. being fre-
quently 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
fame in effe& with 'lés, 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 Ga-
latinus. The ancient 711 7' now pronounced Jehavah,
was in all likelihood founded, Jahveh. So the Samari-
tans pronounced it,of whoſe "Ieße, (or Jave, the Vau by
the Greeks being as in Adbid, 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 under-
ſtand the Pronunciation, than from the Jews milled 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 ſoft-
ly pronounced, and as is related
by RabbiTarpkon (a), a R. Tap.us
fupped up as it were by the mumbling Prieſt, was by de Nom. Jebe
degrees perfectly loft amongſt moft Jews and their ad calc
. Crite
Schollars: Infomuch that Origen in the Fragment of P. 698.
his Hexapla mentioned by St. Chryſoſtome, as alſo many
others read it, Adonai. Șo doth the vulgar Latin in
Exod. 6. 3. though in all other places it renders it by
Eee 2
Domi.
396
A Review and Conclufion. Chap.XV.
a Mercer in
.
:
Dominus. The Seventy turn it by Kúer, St. Hierom by
Dominus ; though ſomewhere (as Mercer (a) noteth)
Gera, 11. 4. he calleth it Jaho. That it ended in Omega, as in 'Id.co;
was a corruption apt to happen to all names which are
taken out of one Language into another. The occaſi-
on of it might be this: The power of the Samaritan
b See Bochart
. Heth anſwered by the Greek or (b) which by negli-
C.20. p.491. gence was perhaps ſometimes written, and thence in
proceſs of time pronounced as which is as I may fo
fay, 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 Kóere
nóngov, 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
e Arr en Epiét. Arrian in his ſecond Book on Epictetus (c).
1.a.c.7. p.186,
A. In Chap 5. pag. 77. you ſeem to approve of the
opinion of Petavius, who maketh Arius a genuine Plas
toniſt : 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 bu
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 afferteth upon good grounds that Arius
was infected with Platoniſm, and that with Plato he
e made the Principle that framed this world to be a di-
ſtinct ſubſtance, which was not very God; though he
did not affirm with that Philoſopher, that it was coe-
ternal with the ſelf-originated Deity; and for that it
was not a priviledg in Plato's judgment very extraor-
dinary,for he alloweth it to Matter it ſelf; I mean the
unformed Hyle.
A. We'l
pen
*
Chap. XV. A Reviem and Conclufion.
397
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 Pla-
tomiſis call the Nous , unbegotten, and, Parent to it
felf? For they mean no more than that the Nous was
from the T' Agathon by eternal emanation, and not, as
this World from Pſyche, by temporal Generation or
formation.
B. They mean no more. Neither did I think it a
deep remark, but I the rather obferv'd it, becauſe
holy Writers have declined ſuch terms ; not adhering
to them lo very much as fome Imagine they do. And
when they uſe them, they do it not ſo much to cour-
tenance the Platonick notions, as to oppoſe them. So
when S. John faith, 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 with that the in
decent 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
598
A Review and Concluſion: Chap. XV.
AA
...
A. They are many. And (not to hover in
gene-
ràls only ) I tell you particularly, that you are irre-
verend towards their Triad ; a notion as dear to a Pla-
toniſt,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 like-
wiſe: 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 Chriſti-
ans, whom S. Paul oppoſeth to Gods mány, 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 Chriſtia-
nity was planted, doth, ſometimes, expreſs himſelf in
that manner. At other times, the fame Plotin, (who
is a kind of Platonick Familiſt) doth no otherwiſe u-
nite his three Principles then by the union of a Cen-
a Plotin. Exne- ter (a), a leſſer, and a greater circumference, which
ado sol. 1.6.6. 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 be-
twixt 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 [METAČU & fév.] nothing that interve-
neth. 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 [didçnua adreça tov
or] the Indiſtant Diſtance of which notion he dark-
neth the ſenſe by his obſcure Phraſeology. If he
meant much more; Plato did not ; nor could he, with
conſiſtence.
That
Chap. XV. A Review and Concluſion.
399
A See More
That the 'Arrice or T' Agathon of Plato was the ſu-
preme God, I have already owned. To him agreeth
that deſcription of God, that he is (avaitg. and my
aing] without Cauſe, and the Cauſe of every thing
elle : Though I find alſo that Nature, or the indefinite
Power of matter and motion, the Venus of the Lucre-
tians, is ſaid to be without Cauſe, and, in Phurnutus,
called Ilavastin, the Cauſe of all things; that is, of all
the modifications of matter, and the Phänomena 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, what-
foever little independent ſayings may be, that way,
miſapplied. Wherefore, in Chap. 5. p. 79. I have
called Nous and Pſyche, eminent Demons, (a) and not
Divine Perſons, though to docenévrov is often uſed to ſig- part 3. p.291.
nifie the ſupreme God (b), as in that place where the b See Arrian:
Philoſopher affirmeth, that [ To Aalónov ] or the Di- in Epidi, sl,
rinity, is not [ Jóveegv] an envious Being. In the
Oracles of Zoroaster (c) it is affirmed, that the fir- Pletho in o-
preme God withdrew himſelf from the world: By which ac. Mak. P-194
CVTÒ Ears
is not meant that he ſequeſtred himſelf wholly from peorepes
all the affairs of it, but (as Pletho noteth) that he mi bo mort
did not communicate his Divinity, either to the Nous, toys UTC
or to the ſecond God, by which is underſtood, in thoſe Meurigen som
Chaldee Oracles, not the Logos, but the Demiourgus beides na istom
or Pſyche. For the Nous, It is not one ſingle princi- rūg i'cy-
ple, but a kind of Pantheon, a Colle&tion of many Ide- di Seórute.
a or Spirits, as Aristotle, who lay nigh to the bofom
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. de sp. Sanéto.
For, in a diſtinct Treatiſe (d) he endeavoureth to p. 4. 5p. s.
prove, that it is the Body of the Good Angels. Hence, veitio fpiritusena
Come- Sanctora
M TOX
dc.c, S. That
.
400
A Review and Conclufion. Chap.XV.
:
ſometimes, the three Principles are called T'Agathon,
Ideai, and Pſyche. Hence he find it called the Exem-
plar, 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
a Plato in Ti- Ideas, excuſing Plato; are very unjuſt: For they drub
Mundi, p 9s... the feet when the Head was firſt in Fault. The Ex-
örn xỳ tu mueza cmplar, faith Plato (a) is all the Intelligible Animals
dugud---
είέχουν πάντα
in it ſelf, as this World is the circle of ſuch as are ſen-
Fá vocia, bõd fible. In another Book (b.) he faith, that the Intel-
$y autos; šdtv lectual World containeth in it all Intelligent Animals;
á rro, oegs av as this ſenſible world containeth us, and all living
Pod Toy rely ole creatures. The ſame Philoſopher, in the Concluſion
xboulo úngu- of his Timaus (c), aſſerteth that this ſenſible world is
the [ einely or ] ſecond Image of the Intellectual God.
mao. p. 30.- Alſo, in the concluſion of the Book of the ſoul of the
Ta gap in world (d ) he thus diſcourſeth. The Ruler of all
vontade boter (he ſpeaks of Pſyche ) hath committed the Inſpection
e auto #s- and Government of the world to Damons. He made
eins Boraxon this world full of Demons, and Men, and other Ani-
6 xboud je mals, after the pattern of the beſt Image, of the
unge-
ud's, &c.
nerated eternal sidd or Form; meaning that of the
c Plato in Ti. Nous. And he had ſaid before that (e) this world
"Εικών σε νοη- was [των αίδιων των γεγονος άγαλμα] the generated
Ced, and nu Image of the eternal Gods; of which, therefore, the
ros, &c.
d De An. Mun. Collection made up the Nous or Intellectual world.
di. p. 105. 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
Zar. P. 46. Intelligible Ideas. Nor need we think it ſtrange to hear
---T6 MS3 Philo ſpeak of an Litellectual Sun and Stars.
εαυτόν δευ A. If it be thus, That the Nous is an Intellectual
The d* world, and that this world is a kind of ſecond Tem-
pid wret.
ple
Tay.
b Plato in Ti-
mæo. p. 92.
e Plato in Ti-
men. p.33.
foras. Mag.
Chap.XV: A Review and Concluſion,
101
made
or to it in Olory, 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, be
ing one Collection of things: And a Perſon (a pab-
lick Perſon ) being a Collection of Intelligent Beings,
of which the principal Nous or ſpirit, ſeemeth to an-
(wer to the viſible Suns Plotin mentioning it by it ſelf,
and then (peaking of the beauty of the Ideas which he
there (a) calls [ 7LVTOS. Stes vontes, ] All the Intelli- a Plotin. Esther
gible Gods. Thus we call the Collection of evil Spi- s. l. 1. 6. 7.
rits, and the Prince of them, by the name of Devil.
And, in the Evangelical Hiſtory, the Principal ſpirit
in a man pofſeffed, anſwered in the fingular, thoug
he ſaid, his name was Legion.
Plato himſelf calls this viſible world (b) dieron b Plata in Yi
Sair, a ſenſible god, and Oddv gewardr, a generated god, de Anima muito
though it be a Collection of innumerable Things and di, p. 94
Perions: and, by the ſame reaſon, he may call the In-
tellectual world ( as indeed he doth ) vontor Jeov, an
Intelligent god or Nons, though it be not a ſingle
principle. The like may be ſaid of Logos, which Phim
lo fo underſtood, or elſe he would not, ſometimes,
have called this world, Logon, as I have ſhewed him
to have done (°).
c In Chap. 14.
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 ftandeth in need of a Pat-
tern 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
2
402
A Review and Concluſion. Chap.XV.
1014
P: 53 m
3:
Rebec
by his ſuperior Maſter. He made the world ( faith
a De Anima Timaus (a)) after the eternal form. Secondly, it
See Plut. de containeth not in it Omnipotence. For though it
An. Procr. p. 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
b Plato in Ti could. Plato faith, in his Timaus (b), that God
mæo. p. 30.
(or Pſyche ) deſigned all things to be good, and no-
thing to be evil, et Murce puy, as far as nature would
fuffer him; and again, as far as it was divatov, a pof-
ſible 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 re-
e Hierocles de peateth the opinion of certain followers of Plato rcy
Providentiâs who queſtion d both the Infinite Wiſdom and Power
of Pſyche. They think not that there is [“ In the
+2.50 S“ Demiourgus ] ſufficient powerwhereby, through
“ its own wiſdom ( by which it maketh things, out of
eternal matter) [for ſo I conſtrue édition and not,
“ with the Tranſlator, Qua ab omni eternitate Res ef
ficit, which contradicteth the ſcope of the place,] the
world may perfectly be ordered; but that gevity
« ürns ouvepgian by the mutual aid of unbegotten Hyle,
ngoni“ and by uſing extrinſick nature exhibited before it,
it may accompliſh its work. It is true, the com-
mon Copy Reads it, gevuńte üans ouvepgia, and (which
d Grotius in ſurprizeth me ) Grotius tranſlateth it (d) generata
Sent. Philof. de materia miniſterio. But it is directly contrary to the
tenor of the Platoniſts there cited, and to the follow-
ing Diſcourſe: which is ſuch, that Hierocles believ'd
Hierocl. de Ce) they held matter to be [ agjéventov ] ungenera-
Prov. p. 8.
ted, not only [dmi xeory] as being before time, which
they ſay, began with the ſenſible world; but, like-
wiſe, [en 'Ainoy ] as being without all Cauſe; in
vo
which
«
Fato. p. 20.
e
Chap.XV. A Review and Concluſion .
403
b Theodor. 1.2:
c See Hleroclit
n
is but d'Arayums] the fervant of matter, as
which ſenſe the T Agathon only is to be called unbe-
gotten. By this, it ſhould ſeem, that the Demiourgus Process An.
the
Egyptians in Herodotus do ſtile
him. And this Pla de cur. Greci
tarch (a) alſo teacheth, ſaying, “ The eſſence of Mat- Affeli
.
te ter out of which this World was made, was not ge- i. de provid.
nerated, but laid always (as far as it could ) before
" the Workman, to be diſpoſed and ordered by him a Plate in the
« according to his Exemplar or likeneſs [ais durardo ir mundi
, p.94-
wacggr] as much as poſſible might be.
Ταύτα 37
A. This puts me in mind of what you affirmed besar, did no
fore, that Matter was by Plato made to be eternal. So ibid. neiro
id Theodoret before you (b), as well as Platarch. But &esrde yuré
Sally aby
is this manifeſt from Plato himſelf?
B. It is. Inſomuch that by ſome Platoniſts Hyle is a úra:
called the
Siſter of Pſyche (c). Plato in Timeus (d), of web, p. 30. of
the Soul of the World, does expreſsly call [incs, or the Deniowe
Matter (dissor ) eternal
, and Ceyloyator] unbegotten. And sus, that us
again he faith in the fame Page, that before the Heaven more im
was made by which in that place he means this World) stazia
there exiſted in the Logos, (or Intellectual World) Idea, At. p.rox4.10
and matter ; to which he adds alſo in that Diſcourſe, Plate in Time
the Demiourgus.
A. What then is the meaning of the making of the Heb. 11. 3a
World, and the novity of its eſſence, ſo often menti- Wild. 1. %.
beauty tes
oned in the School of Plato ?
B. There is meant by it not any Temporal Creati- & 2 Mac:7,28.
on of the very ſubſtance of Matter, but the production droits d'un
of this form * out of formleſs Hyle, which they called me it one.
Axorular Ce), or ſhapeleſneſs. God (faith Plato *, mean- the faying of
ing Pſyche) made this World [E Täs i res, of all the Hibres
the Præexiſtent Matter. He made it [em lai pasvojuívor] out lepene
som te
of the things not ſeen (f), (out of ſimple Matter void the youngeſt
of Phenomena), but not (ſay they) [" šr örtar ($)] of them ready
to ſuffer by
out of very nothing.
Fff 2
Matter,
de 61. Menda,
Antiochus.
404
A Review and Concluſion. Chap.XV.
Matter, therefore (the moſt ſimple Hyle) is with
them eternal ; and makes up a fourth thing in the firſt
sho Quaternio of the Pythagorick Tetractys ; the three firſt
to 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 Tetračtys was the Tetragramma-
ut si ton, 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 fo fuperfti-
1.optiouſly reverenced, and a name above all other
names,
a few would never have caſt ſuch a Pearl before a Gen-
“ง 4 che tile (and eſpecially before ſuch a one, a kind of Ma-
** nad 2gical Gentile) whom he had in abhorrence as much as
a ſwine. This name was no myſtery among the Greeks,
in. as is evident from the mention of Jerombalus (or Je-
rombaal] a Prieſt of the God "Ieuw, in Sanchuniathon :
S Tube cs of Jaho in St. Hierom, and the Sibylline Oracles : of
3 Jaoth, or Jaoh in Ireneus : of the Hebrew-God called
e Gited by
*Iecñia by the Gnoſticks, in a Manuſcript of Origen (a),
Euller in Miſtå med. 'Apxây : of 'Idou in Clemens Alexandrinus : of 'Idiw,
the firſt Principle of the firſt Gnoſtick Heaven in Epi-
tephanius : the God of Mofes in Diodorus Siculus: the
God Bacchus in the Oracle of Apollo clarius ; and laſt
xiyone
, bo na ly (as was ſaid) of the Samaritan God 'Idfis in Theodo.
ret. And certainly the Jews before the Captivity knew
sa sis a well enough how to pronounce this name ; nor doth
it
appear in all the Bible that they feared to reveal
A. What meaneth that place in Exod. 6. 3. But by
uits de merken my namen was I not known unto them?
B. It meaneth that God having actually given de-
fence and plenty to Abraham, Iſaac and Jacob, was al-
yo sou ready known to them by the names of El, Almighty ;
ndote and Schadai, Alſufficient. But that having not fulfilled
$
it.
to
2
Chap.
XV. A Review and Concluſion
405
the Land of Canaan, was not yet known to them by
The four Elements (c) called by the name of er 47 C Hefych. Te
to then his Promiſe * of giving to them or their feed, * Exod.6.3:1
his name Jehovah or Jahveh, which comes from Covn]
Hajab, which fignifies to Be and Exift ; and imports a
God conſtant to his word, and the ſame to day, yeſterday,
and for ever.
4. If the Tetračtys of Pythagoras be not the Tetra
grammaton of Mofes ; what other thing is it?
B. I can judg it no other thing than that which
Plutarch thought it (b), The Pythagorean World. This b*Plut.de ifall -
p.381, 3821
World (as the ſame Plutarch * obferveth) confifteth of
a double Quaternary. The Quaternary of the Intellectu- --- xbplats
al World T Agathon, Nous, Pfyche, Hyle. The Qua- se de
ternary of the fenſible World (which is moſt properly Animæ procr.
che Pythagarcan. kór) is Fire, Air, Water, and Earth Dr 1991, k.
(the Roots or Principles of all mixed Bodies) in chele realus, liv-
aneient Greek Vérfes is our 10 000 973 aziends
els
Yέασαρα 8 (d) πάντων ειζώματα πρώτου άκμε... 5 τοιχείων στην
Zevs špyns, "Hpnte peger Bros clip, ndo Aidwedlo,
ve Näche sta Sampubos Tipper noi vapen sehr more on stupe Policiszp.878
That is, Jupiter the Fire, Juno the Air, Pluto the Earth, cort, Matiba
and Neftis, or the womb, the Water, are the fout p. 367.
Roots of all Things.
4 See 7amél.
de vità Pythag,
The like we find in the Form of the Pythagorick c.28. p. 138.
Oath, in thefe words (a): a hos Macrde samen
.
90 Buttons and bus : 1007 vino 0 mont Scip. 1.1. C.6.
(b) Mem*, & tépe muncay neemta Tetek dion e bred in Hier
o Ilagan, doordo quares paça yet", kxuram nodrowie Aw. Carm,
A. This to me is a Pythagorick Riddle. How do you
expound it?
**B. I conftrue the Dyſtich thus : « No for
yea], By in carm, ryte
“ Him from whom we learned
the Tetračtys (for they make a Sext.
* {wore by their Maſter *) a fountain containing in it Matkem. Czecin
6 the
Roof Teardpe*
in Beb....
406
A Review and Conclufion. Chap.XV.
Hier. Carm.
Pytb. p.
230.
firſt, and a numerous flock fol-
hi
“the Roots (or Elements) of everflowing Matter. For
* See
Not
. in fo I interpret d'ovvex purews, * not as ſome of eternal Mat-
Pyth. p.377.
ter, 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 Tetračtys,
I err with company. For Hierocles in a place little ob-
ſerved, does ſeem to ſay the ſame thing. The Tetrad
* Hier.in Carm. (ſaid he *) is Angussgyds, the framer of all things; and
co "Artía, the cauſe, [or the T' Agathon, frequently ſo
“called by the modern Platoniſts;] and Oeds vontês, the
6c Idea or Intellectual World UTiOs Fã segris rj aistnig oil,
“ The cauſe of the Heavenly that is of the ethereal firſt)
« Matter, and of that which is ſenſible.
A. This Interpretation of the Tetracłys 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
de fomewhat more Divine in that Notion than you allow,
feeing 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
les o the authority of ſome one fam'd Maſter in Learning.
ed by Pythagoras, and he by Plato and thouſands of
others in ſucceſſive Ages.
A. There is no effect without its cauſe. What (I
pray
World, and that all Ideas and
Chap.XV. A Review and Concluſion. 407
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 Atomifts
.
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 Mofes, Mr. Selden, Arcerius in
his Notes on Jamblicus, and divers others ſeem to be-
lieve, for no other reaſon that I know of than becaule
the names are a little like one another. But Mochus on
Moſchus was plainly a Phænician of later times, and
one who opened a School at Sidon (a). He is the ſame 4 See Strab.
1.16. Grogyap.
with"Oxos in Laertius and Suidas. Laertius (6) maketh
him a Phenician and one of thoſe Barbarians as he calls Delpire 1.2.
them, from whom Philofophy had its birth, e're it was
P. 44. 1.7. C.S.
p2298 Gambla
propagated in Greece. And he numbers him with Zd- de vità Pythage
molxis the Thracian, Atlas the Libyan, and Vulcan the 9.3. p.32, 33.
Sext. Empir.
Egyptian.
But it is not of any moment, here to inquire any p. 267
further about him. I know not whether he were ſuch
an Atomiſt as I am here ſpeaking of; to wit, a perfect bolyps To
Materialiſt
, denying the Exiſtence and the very notion period 2-
of Incorporeal ſubſtance. In oppoſition to ſuch the res dontiers
Pneumatiſts framed the Platonick Triad after this man- &c.
ner: The Samatiſts or Materialiſts ſuppoſed nothing
to be in the world but Body,and all body to exiſt eter-
nally of it felf, in its eſſence though not in its modes,
without all cauſe. The Pneumatiſts oppoſed this Dogma
lay afferting one ſupreme Incorporeal ſubſtance, the ditia
or cauſe of all Beings belides its own: the T*
Agathon,
ór fountain-good whence all Eſſence flowed. The Man
terialiſts ſuppoſed that this viſible World was the only
poreal
b Laert. in
Prochopit,
408
A Review and Conclufion. Chap.XV.
.
poreal Beings, were but ſo many impreſſions of moti-
on 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 for-
tuitous concourſe of Atoms. The Pneumatiſts oppoſed
this Dagma, 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 Mate-
rials 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
€ Ch 9. p.165. 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 Mofaize, but that
to me it was not manifeſt that he did.
Plato in Tim A. When he faith in his Timaus, (a) That the Fa.
ther having made the World was exceedingly tranſpor-
ted at the work of his hands, doth he not borrow
b Gen. 1.31. 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 afcribes not ſuch
Father-
*60, P-37.
Chap.XV. A Review and Conclufion.
409
*
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 pr&ex-
iſtent Matter by Pfyche.
A. Though the Demicurgus 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 *) * Gen. T. 2.
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 in-
terpreted of a Wind of God, that is, according to the
Jewiſh Idiom, of a mighty wind ſo moving. The Winds
of God (faith the Arabick Verſion) blew upon the face of
the waters.
A. Though you evade this, yet I hope you will
grant fomething in favour of Orpheus, Pythagoras and
Plato. You will grant ſure that they received the Do-
Ctrine 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 in-
deed the Incorporeal and indiſſoluble nature of the
ſubſtance of mans ſoul; but by the Dogma of its Cir-
culation through ſeveral Bodies, they taught a falſe
and uncomfortable Faith which our Lord never juſti-
fied. He taught not only that the Soul was not a con-
cretion 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 blef-
ſcdneſs. 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
:
4
G g 8
g
410
A Rerview and Concluſion. Chap. XV.
*****
humanos pro
unhappy in eternal Rotations and Viciſſitudes. For this
reaſon St. Auſtin in the firſt Book (c) of his Retractati-
c S. Aug. Re- ons, ſpeaking of the Souls aſcent into Heaven, thinketh
tract
. 1,1. c. 1. it had been fafer to have exprefled himſelf by the
P.4. Ed. Par.
1677. Iturus, word Going, than that of Returning ; leſt any ſhould
autem, quam. believe he favoured the Platonick notion of its being
illem ſecuriùs, thruſt down from its feat in Heaven.
propter eos qui A. Of Platoniſm, enough. I will trouble you again,
putant Animos
as I did at the beginning, with a few Remarks of an-
meritis pecca- other kind; and then I will ſuffer you to be quiet.
torum ſuorum
de cælo lapſos
B. Pray let us hear them.
five dejectos, A. In Chap. 5. pag. 52. you make Pagods to be the
in corpora ifta Statues, whereas they are only the Temples of Idols.
darudi.
B. I uſe not my own words, but Vincent le Blanc's,
and with him many others agree'; though I do not re-
member that either in Sir Thomas Roe's Voyage to the
a Sir T. Roos Eaſt-Indies (a), or in Monſieur Tavernier's Travels (6),
Pagod is otherwiſe uſed than for a Temple. But why
6 Tavernier's may it not ſignifie both the Statue and the Temple
Voy, part. 2. At Rome they do not think it abſurd to call, the Saint,
the Church, the Image, Sancta Maria.
A. It may be fo. 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 fo) Jahveh ; or in any other name of
the God of Iſrael. So far the Novelty, perhaps, is paf-
fable. But then to obviate an Objection which may
be
made from our Lords Interpretation, [Thou ſhalt not
forfwear thy ſelf,] you add this
, “That he who vow-
" eth by an Idol, ſeeing he cannot be enabled by it to
“perform his Vow, is therefore in effect forfworn.
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
Voyage,
P.440
:
P. 166.
:
Chap. XV. A Review and Conclufion.
400
:
P. 168.
much only I chuſe to ſubjoin : That a Jew or a Chri-
ſtian vowing by an Idol though coloured with ſome
Name of the true God, is actually forſworn; becauſe
he breaketh either the Mofaical, or Evangelical Cover
nant, an eſpecial part of which is the renunciation of
the worſhip of all Dæmons (*).
-* See Mr.
Thorndikes
In ſpeaking to the firſt Commandment, in p. 97. I
Weights and
am guilty of a fault of omiſſion which you take no Meal Chaz.33.
notice of
A. What may that be?
B. I ought to have obſerved that the Jews did ge-
nierally interpret that Prohibition, againſt the worſhip,
not ſo much of any other ſupreme god, as of the mic
dle powers, or ſuppoſed Mediators, betwixt God and
Man.
A. There needs no command againſt the worſhip of
many ſupreme geds; that being a contradiction to the
ſenſe of mankind.
B. True; when you uſe the words, many fupremes.
But the common people think not of the World, as
one Body neceffarily 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 fu-
perior 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, Igo
on. In Chap. 6. p. 122, and in other places, you
Ggg 2
much
A Review and Concluſion. Chap:XV.
much diſparage the Ancient Hiſtories of Greece.
a Plato in Tia B. Plato himſelf ( a ) ſpeaking of the firſt Phorone-
as Seto us, Deucalion, and others, ſuggelteth that their ſtories
gévoyto mwo are fabulous. And that which he there remembers of
Segy is.
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 Tále,
that I wonder the Philoſopher, or any diſcreet Read
er 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 Mahou
metans which will not pafs
. 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 fo; whereas ſome judicious Perſons who have
lived amongſt them, and ſuch who are of better credit
than the Author youcité, 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 deſign-
ed againſt the worſhip of ſubordinate powers, as a-
gainſt the acknowledgment of three coequal Subſiſten-
ces in the God of the Chriſtians. It is one of the
b Gabr. Sior. Dogmata of the Moſlemans (faith Gabriel Sionita (b)),
That God is One; and that there is no other equal to
C. 14. p. 76, Him. And this laſt clauſe Mahomet added with direct
77. Hanc wilt deſign againſt the Chriſtian Trinity. And he would
contra Chriftia not have been ſo vehement, in his charge of Idolatry
nos protulit,&c. againſt the Chriſtians, if they had worſhipped Chrift
and the Holy Ghoſt with ſubordinate honour, and
not as very God.
For your ſecond Exception, I muſt confeſs that the
words. ( moſt notorious ) may ſeem a little too bold;
they
de urb.
Mor. Orient.
Chap. XV. A Review and Conclusfron.
413
.
in his Letter
from Smyrnas
in Oldenburg's
they relating to a matter which is under diſpute: as
likewiſe that, on your fide, there are Authors ( a ) a Sce I: S. of
of better credit then Monſieur de la Guilliotiere whom the Relig: of
the Turks,p.53.
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 b Mr. Vernon
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 Tranſa&t. N.
truſt in their Aids as Patrons under God, is to be char- 124. P. 579..
ged on Mahometans, if not on the conſtitution of Ma-
homet who taught exprefly() the Interceſſion of cGabr. Sion.
Saints
ubi fupra.
Busbequius relateth (d) that the Turks believe their d Busbequitur
,
Hero Chederle (a kind of Mahometan St. George) to be
Epift.1.p.53#
propitious in War, to all who implore his Aid. He fur-
ther telleth that the Dervi, or Turkiſh Monks, Thewed
him the Sepulchres of the Relations of Chederlécs and
would have gladly perſuaded him that many benefits
were daily conferred from Heaven on thoſe who at thoſe
chres petitioned them for alliſtance.
Francis Barton a learned Engliſh man, and no ſtran-
ger in Turkey, diſcourſing of the manners of that
peo-
ple, giveth this as an inſtance of their Veneration of
Saints. « The Admiral (faith he) of the Imperial Fleet,
during fourteen days before he ſet ſail, was obliged
"to go once a day to the Sepulchre of Iduppus, an emi-
€nent and fortunate Warrier, and there to pray for
fucceſs.
Septem-Caſtrenſis 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 Sedichaſis which they intes-
pret,
414
A Review and Concluſion: Chap. XV.
.
.
&
teth, Holy Conquerour, or Vi&orious among the Saints.
And of him (he faith) it is the common opinion, that
motsats no man was ever fent away unanſwered, who in any
neceflity prayed to him for fuccour, eſpecially in any
emergency of War. He is (as he proceeds) as famous
among the Turks, as St. Anthony among [fome] Chriſti-
ans. Another is called Harſchi Pettefch, which they in-
terpret, The help of Travel. He is he faith) much in-
voked and reverenced by ſtrangers and pilgrims, and (as
they report) not in vain. A third is called Aſcick palla,
as much as to fay, 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 (faith Septem-
Alpinest 5 caftrenfis) 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 perfwaded 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
a
Ap. Hett. Hin. Saints, and their chief Interceffor [a] with God. 1
Orient. p.254. For the honour they do to the Relick of his San-
b Tavern. Rel, dal preſerved at Mecha [b]: For their worſhipping of
of the series the place where they ſuppoſed Abraham to have dwelt
C Benj. itiner
. [c]: For their embracing and kiſſing the ſtone Brach-
Ligiosè cotez- than, on which they ſay Abraham accompanied with
Hagar [d]: Laſtly, for their moving round about a
d Euthym. Zi- ſtatue of ſtone, erected in the midſt of the Temple at
gab. p.14.
Mecha, with ſtooping ſhoulders, one hand lifted up,
and another on one of the ears, till a Vertigo lays them
* zigab. ibid. on the floor (a thing it ſeems told Zigabemus * by a
Turk turned Chriſtian I forbear to enlarge upon them,
and leave the whole to the Peruſers of ſuch Authors as
Taver.
.
Chap. XV. A Review and Concluſion.
Tavernier, Benjamin, Zigabenus, Busbequins, 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 felf any
further : I ſee 'tis 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
mily ſelf obliged in common civility to bid
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 idlea
thing in private converſation,and amongſt old Friends,
I will be contented for this time to part with you. So,
Fare you well.
you Adieu.
.
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White
An ALPHABETICAL INDEX.
2
2
A
..Ministring not Governing Spi-
rits,
A
212,213, CVG.
Arons ſeeing the God of If Of the Seven Churches
213
rael, wkat, page 337 Of Græcia and Perſia 3
Abel's and Cain's Sacrifices hom of their Worſhip under the Old
accepted or rejected, 324 Teſtament,
382
Abraham ignorant of us Exp.216 -Orders of them, 165, 166,212
Before Abraham was, I am, Exp. Archangels
, what, 21 2,213
(324,380. i M. Antoninus's unknown God.
Abraxas of the Gnoſticks, who, who,
62
151 Ancient of days, the Son, 270
Abſolution Romißh, after death,
369
z Ancilia, what,
72
Ægypt,whence the confuſion of its Animation Platonick of the
Rites,
122, 123 World, what,
394
Æons
166 Apis, its golden Image,
African Idol of ſtone, 48 ---Its marks,
118
Agnus Dei's Original, 154 Anthropomorphites, 379,388
ARÍSo, whether Thummim, 360, Aquinas, why canonized,
258
361, 364 Ark of the Covenant when it
St. Almachius, Sm. Almanacum
failed, 368, what, 340, 341,
259
343
Alla of Mahomet, what, 145
What in it, 362, 363
Amulets, Mahometan,
147 How inſtead of all Statues,
Gnoſticks,
154
339, 340
Angel, Chriſt Emphatically ſuch, | -Not it ſelf worſhipped, 344
328, 331
345, 346
To whom Jacob pray'd, who, ! -- How meant of Chriſt, 342,
343, 379 to 379
Angels, thought by fome Helle- | Arius, how a Platonist, 77,396
niſts Governours under God, Arians, their Doxology, 168,169
IOS
Hhh Ara-
2421
The Index.
:
I dream,
304, duc.
Babel
Arabians, worſhippers of Demons 1 S. Bernardine's odd ſaying, 257
and Statnes,
Affembly of Divines, of the word
143,144 Dr, Billon's charge of Idolatry on
Papiſts,
283
Create,
203 | Bleeding Statues,
300, 301
Aſtarte in Judg. 2, what, 103
Blind and Lame, in 2 Sam. s.
Aſtrology Judicial, whence, 70 what,
89,90
Athanalius his Tranſlation men- | Body of Chriſt, Prayers to it,
ded,
160
387
Ave Maria uſed as a Prayer be-
as a Prayer be- / -Worſhip of it,
305
fore Sermon,
201,202
Bones of Elephants miſtaken for
St. Auguftine appears to one in a thoſe of Giants
94
243 ! Firſt Born of every Creature, hom
Chrift fo called
165
B
Of Bowing towards the Altar,
Abel,Its Tower an high Altar,
To the Elements, 390
Yacred to the Sun,
42,43,44
- At the name of Jeſus, 307,308
The name the builders deſign- Brânch in Iſa. 11. 1. miſinterpre-
ed, what,
44,45
ted of the Virgin,
247, 248
-Gods coming down to it,
what,
323, 324
C
BacisBacchus, 131,139
Bacchus Egypt. Whether Mofes,
Allicratidas his fr desoy, 68
126, to 131 | of the Golden Calf, 108, bic.
St. Barbara, aſſiſtant at Confejfi-
196 Why ſome Fathers called it
Baronius, his high devotion to-
the Head of a Calf
,
wards the H. Virgin, 224, to Cambray, its Synods declaration
228
about prayer to Saints, 196,
The occaſion of it, 229
197
Bafilidian Gems, what, 154 Cambyſes, his killing Apis, u12
Beatifick Viſion, what, 378,379 | Canonization modern, its abuſe,
Beelzebub, who,
124
Benians, their Buffiuna, Brama, IL. Caſaubon's Prayer for the
Mais, what,
82 Church of England 310
Cath.
29
where with
& 337
on,
337
258, 259
The Index.
Cath. Of Siena, of her Saintship confufio a Philos
. of Chma
17, 18
Com
Celestes, how Pluto's Embleme
, Dæmons,pwelve Egyptian 75
381
86,125
20
3
what,
258
Confuſio
Golden Cat,
117 what he heldon 12498
Cellus's error concerning Gods
Image,
74
Cerberus
119, 141
Chencres, who 116, 142
Twelve Grecian ones,
i 80
A Cheſt, a preſence, Jewiſh Ark, Of the Gentiles, euit fpirits,
85,86
Cherubim, what, 337,338,341, Of Mexico, very bloody, 87
342,343,349,350 -Terreſtrial,
Of their Faces like Oxen's, Daille's defence of kneeling at the
337, 338
Sacrament in the Church of
China, its Idol-temples
England,
Chriſt, Gods Image, 373,376, Dan and Bethel, no Shechints
386,387,388,389 of God there,
b367
Clouds, Why the Jews ſaid to Davis's Voyage to the Northweſt,
worſhip them, 107,108
21
Command, firſt,its meaning, 411 Degrees of Glory; 981
---Second, what Peſel in it, 97 Diſtraction by Image-worfois in
What it forbids, 267,268,343
293, 294
--Third, a new expoſ. of it, 97, Dives and Pauper, 1 Dialogue
98,99,410
about the worſhip of Images,
Confeſſions of Scotl. Pol. Engl.
291,292,293
&c. about Romiſh Idolatry, Dove, whether the Holy Ghoſt
178,&c.
ever affumed that ſhape, 270,
Conical form of ſome Idols, what
372
it meant,
42,48 Abta of God, what,
325,335,
Crocodile, Hieroglyph, of God, 338,342,366,367,374
25 Demiourgus of Gnoſticks 165
Crucifix,of what uſe, 278,to 280 --Of Plato, not very God, 40,
Not the preſent Image of Chriſt,
277,278,386
Cup, by which Joſeph divin’d,
Hhh 2 Eaſt,
1
the act of it,
The Index.
...
E
Q
*
EAR,
:
St.
22
1.
T
to 240
Aſt, of worſhipping towards
it,
377,378
t. Geneviefve Patroneſs of
Ephrata, we heard of the Ark
Paris,
233
there: what it means, 371 Geneva, Images remain there,
Enoch's Propheſie, valu'd by Ter-
297
tullian,
38 St. George's day, 233. Turkiſh
Enos, falſly accuſed of Idolatry
St. George,
413
by Maimon.
41 | Gnoſticks, worſhippers of De-
Epaphus, miſtaken by Herodo-
mons,
149
tus,
121|--Of Images,
154
External Worſhip,
Their Πλήρωμα, 150, 152,
166, 167
F
T. Goodwin of the Government
of the Saints departed, 215
He Father inviſible only: T.Ğ. Papiſt of the ſame, 237,
bow true ; and in the Arian
1 ſenſe how falſe, 317,318 Anſwered, 241,to 244
Faith, what not of Faith, ſin; God, whence that name, 27
zohether against Invocation of Gothick fuperftition, 219,220
Government ſubord. of the world
Fleſh Intellectual in Counc. Conſt.
by Saints departed, a danger.
what,
ous opinion, 222,223,301
Fire, Gods anſwer by it, 324 --Agreements in it of the Gen-
-Of a formleſs one, 317 tiles and Romaniſts, confeſſed
Forms of Prayer in the Church by de Roa, 232, by Rivallius,
of Rome, how ſcandalous in
216, 217
their common ſenſe, 189, į Greeee its fabulous Antiquities,
412
Whether expounded in a better | Creek Church, what Images in
Jense,
192, to 202
it,
177
Frauds pious, 31,32,261,388 Gregory 7th. of his Saintſhip,
Flaming-ſword in Gen. what,
257
324, 355. / H. Grotius, anſwered about the
deli-
Saints,
200
376
to 191
| H.
3
The Index.
About the worſhip of the Ark, Jamblicus mended,
333, f.
ofo
delivery of the Law by the
Logos,
Amblicus
394
About Cherubim,
349,350 Jaovas, Prieſts of the Sun jo
--About the things in the Ark,
called,
362, 363 "Idler, Jove, Jehovah, 59, 152,
---- He miſtranſlates Hierocles, 395,396,404. Jahveh a righe
402 ter pronunciation than Jeho-
Guardian-Saints, Romißh, 211, vah,
395
212 Jehovah, God not known by
Giants, the congregation of them that name in Exod. 6. 3. what
(in the Proverbs ) what it it means,
404,405
means,
34 Ibis of Egypt,
32
Idea of God, what, I. how tur
H
ned to an Idol,
3
Idolatry, its notion, 13,14
Al. Ales,
Two kinds of it,
of Saint-worſhip, 240
Why called uncleanneſs, 13,14
Harpocrates, why ſuppoſed the
Three degrees of it, 14, 15.
embleme of Moſes, 131
Its general cauſe,
25, 26
Herodotus's Text mended, 118
Its blockiſhneſs,
50,51
St. Hierom's miſtake about Ab Not before the Flood, 39,40
raxas, as the Sun,
151 Idols fall before Chrift, 340,
Herald of Norweigh, his barba-
373.374
-renounced in Rom. Rit of
Hochal in Gen. 4. 26. what, 40 Baptiſm,
D. Holden of the Knowledg of Images, their glorious or borrid
Saints,
205 forms, to what end, 92, 93
Horns of Moſes, what, 136,339 Why in SS. Jaid to be the uitz-
Of the Logos
, what, 316 mate objects of the worſhip of
Horſtius's Paradiſe of the Soul,
the Gentiles,
90, to 95
201, &C. 211, &c. Of the true God, what, 64,
Hofea's taking to him an Adul-
65,72, 73, to 75
terefs, what,
67 1-of the Divimity, 268,383
-Of
al. Hales, kis idte defence
12
11
}
rows Sacr.
22
187
The Index.
62, 81
22
..
Xvid
Of the Trinity, 265,266,383 1 --His Apol for the worſhip of
Pope John 22.againſt them, 264 Images,
89
Of Chriſt, joined by ſome inta Jupiter, bom the one true God,
perſonal union with him, 283, how an ill Demon, 60, 61,
284, 386
Of the Shechinah, 383,3843 -Whence the name deriv'd, 395
385,386,387
Of Our Lady at Halla, 93,
2. Kes
300. at Guadalupa, how
found,
Kirche
31,32 Ircher miſtakes Maimon.
Of Analogy, 269. of Memory,
355
VI 3.272 Kiffing, an ancient Ceremony in
Of Repreſentation, 272, 273. Of Religious worſhip,
Preſence,
273 | Kneeling at the Sacrament, 305,
--Abus'd as Shechinahs of God,
306, 307
295, to 301
_Their uſe,
28o, c.
L
Coins how far
the Turks,
107
a ,
-Viſible, more dangerous than
331
figns of words, 384 St. Lambert, Patron of Bruffels,
Hiſt.of two speaking ones, 90,91
233
Immenſity of God, againſt Vor- | A Lamb forbidden 'as Chriſts
ſtius,
381 Image
276
Inviſibility of God, 313,314 | Law of Mofes, given by the Lo-
St. Joſeph, a Patron in America, gos,
234
-Myſtical,
370
Ifaiah faw his glory; what it | A Lie in Rom.1.23. an Idol, 338
means, ,
368 | Light, uſed by God in his Shechi-
Ilis, her rod, what, 17, 135. her nah,
315, 316
Image, 113. Ifis, all
, 52, 53. Lipſius's exceſs of devotion to-
Ilis and Ceres, who, 137
wards the Virgin, 229,230,
Julian when Apoftate owned the
231
God of Abraham, 66 | Logos, why the Son ſo called.
His mistake about Apis, 124 The Subſtitute of the Father,
319,
331, &c.
The Index.
***
che,
Baphy
259, to 262
319,328,329330,332, d. ---Its generation, what, 394,
He is thought to bave appear
402,403
ed to Adam, 320, &c. to Abel, ---Its stubbornneſs again Pfy-
322. to Abraham, 324, &c.
402,403
to Agar, 328. to Jacob, 325. ---The principle of evil, 393
to Moſes, 330, &c. to Iſaiah, Mr. Mede's notion of the form of
368. to Daniel, 369.. to Jo the Serpent doubted, 355
ſhuah, 366. to David and So Michael, the Original of his Feaft,
lomon,366,367.to S.Stephen,
221
376 | Miracles, Romißh, fome fallen forme
Abyc, by whom taken inſtead of ludicrous, 259,260,261
153
Upon Inuocation of Saints,
Logos Sometimes ſignifies the
world in Philo, 320,401
At Images,
na 300,301
Tbe Lord that rained on Sodom Why to be fufpected, 260
from the Lord, who, 325 Miracle of a Leg reſtored, 259.
Of 4 Shao, na 300
Moſchus, er Mochus the Atamiſt,
mat Mofes,
Ahomet,his one God, 145 Moſes, his fabulous ſtatues 104
Mabometan Saints truſted in www. He ſeemeth not to Platonize,
as Patrons. 146,412,
165,408)
4131414
Sam God, what it means,
Of the warſhip at his Tomb
335, 336
146, 414
Whether Ofiris,Bacchus, Apis,
Manicheiſm, degenerate Pytha-
125, M.
goriſm,
155, 156, Biſhop Mantague, his opinion a 4-
Mary, the ſignification of what is bout praying to Saints, Angels,
name,
241
Guardian Angel,
Maſs, the fraud of the late Tran- Mountains, Britiſh Iſlands, 28
fator of it into Engliſh, 5,6, Moon, Its character on Apis not
Mafles of Saints, how to be under from the beginning, 10:118
ftood
188 Muggleton's gros Deity 1-221,
Matter, the firſt Hyle eternal.ac-
Hot 309, 310
cording to Plato, 79,402,
olio
403,404
Nails
,
207, 208
* The Index.
56
26,27 cesur
338
194, to
of Ego of what kind the Idol Yet he was an Idolater,
ས་
Origen, of the power of words, 4
N
Orpheus's one God,
Ofiris, Bacchus, 129. Apis, 130.
Ails of the Croſs worſhipped Moſes, 131. Ofarſyphus, Di-
with Latria, by C. Curtius, ſaris,
131, 144
147, 284, 285 | Oxen, how facred, 111,112,113,
Nature, Pliny's and Spinoſa's 114,136, 353, with their fa-
Goddeſs,
ces Cherubim appear'd, 337,
Called mawaiTÍN,
fr
399
Negative honouring of Images,
280
P
Neton in Macrobius iš Mnevis,
131 Agod, what
410
Nice, Council ſecond, what it | Pamelius, a falſe charge his
means by adoration of Images, againſt Tertullian,
332
288 | Patrocinie of Saints,
S. Nicholas made a Guardian-
256
1 |
351
Nocca, a kind of Northern Nep- Permiſeer of the Benians,
tune
16 Of Petavius's calling Arius a
Nous of Plato, the Intellectual
Platoniſt,
77, 396
& world,
399,400,401 Pictures of Chriſt crucified law-
Numa's Temple, and fire in it, ful,
277
what,
None of Saints departed, as
His zeal againſt Images, 59 ſuch, poſſible, 296,297
5. The fire in his Temple
, why Of Gods Shechinah, 383, to
renewed each March, 53
387
Nyfa, what place, i *** 128 Pillar of Fire and Cloud, what,
o
331
O
Pix carried as the Ark, 296
Plato he own'd one 57,58
Nion,
69,
Ophites, their Diagram, 153 His Triad not the Chriſtian
Of Orders of Angels, 165, 166, Trin-unity, 77,78,398,399,&c.
167, 212
-Whence
58
8
48,53
0
Oni
2600
76, to 81
The Index,
36,37
Wence it came,
407,408
fit, in Jer. 2. II. meant of an
-His Ideas, what, 78, 79
Idol,
338
399,c. Providence, its extent acc. to,
--His Dæmons, what kind of Maimon.
84
Spirits,
85,86 Purgatory Fire, one probable oe
Hom far he own'd Provi caſion of the belief of it, 378
dence,
81 | Pyramids, what, 42,43
Platoniſm, an occaſion of Gnoſti- Pythagoras, his two Principles,
ciſm,
149, 150
15,76,155,156,393
Plutarch's Tranſlation mended, -His Image among the Gno-
Poets, how cauſes of Idolatry, ſticks,
153
His Dogma of the Imnortali-
Polytheiſm, what kind poſſible
, ty of the
Soul, not like Chrifts,
411
409,410
Pluto, who,
I 24
-The form of the Oath of his
Porphyry, his reaſon for the wor Diſciples,
405, 406
Jhip of God by the image of a --His Tetrattys, not the Tetra-
74 grammaton, a double Qunter-
His Tranſlation mended, 86 nary, what it was, 404,405,
-His abſtracted porſhip, 96
--His not owning the Gods to
har been men,
ſaid Saints,
197
Apine's exceſs of
Of Socrates, and Simplicius, towards the Virgin, 249
63 Repreſentations of God,unmoet,
To Saints, if only to pray for us,
272, 273
192, to 196,&c. Repriſal of all things at laſt into
---To fi&titious perſons, 207, Gods ſubstance, the Cabala
259
the Pendets,
---To fome of ſuspected Saintſhip, Reſora an Indian-Idol, 29
256, to 258 Revel.22.9. its various reading,
Real Preſence,
94, 181,185,
346, 347 | Rites of worſhip, their indecence,
Profit, that which did not pro Ogreat number taxed, 5,6,7,8
Iii
406.
II8
R
.
36
1
The Index.
360
S.
56
u.
Romans, their Religion when and in what form, 354, 355
corrupted,
59 Of the Brazen-ſerpent, 359,
S. Rofa made a Patronefs, 232
W. Rufus, his Apparition, 262 | Serpents facred, 352, 353
Of the fiery flying kind, 352
Servetus bis Frenzies, 158
Signs external, Idolatry by them,
Sabbath
Abbath deſigned againſt Ido 286, to 290. what allow'd at:
latry,
99,10C
Trent,
285
Sacrifices enjoined as a means a Sleep of the ſoul,
162
gainſt Idolatry, 100, 101 Sneezing, Prayer at it, 10,307
Saint-worſhip, two occafions of Socinians make Chriſt a kind of
it,
217,218,219,220 thinking Machine, 169, 170
Saints, little mention of their Sons of God in Gen.6.1,2. what,
appearing, unraiſed, in SS.
39
206 Sophocles's one God,
Solomon's beginning of Idolatry, Soul of the world, an aſſiſtant
103,342 form, 35, & 394,395
Sanedrim above, what, 105
Varro's God,
54
Saturday, where, and how, ſacred ---called the Father in Plato,
to the Virgin,
249
394 408
Sandius his conceit about the Not God as explain'd by
Holy Ghost,
399
Plato,
401,402,403
Scarabee, the Hieroglyphick of Spalato, his judgment concerning
the Sun,
19
Saint-worſhip
Scaliger,a miſtake of his, 364 Spirit, moving the Chaos, whether
Not Seen his ſhape,what it means, a mighty windy
409
373 Spirits, whence their worſhip, 34
Mr. Selden anſwered about the Squango, an Enthufiaft of New-
Antiquity of Apis, 1 14,70 117 England,
75
Semis a Northern Idol, 125 Statues of Idols, what, 30,69,
Serapis, Pluto, 119,124,141
88,89,90,91
Sun and Moon the firſt Idols,
Seraphim, what, 351, to 360
68
Serpent which feduced Eve, what, | Sun, a ſtatue,
Sevea
very
263
.
His image,
91, 120
47,48
The Index
23
203
TAь
Several Hieroglyphicks of it, Thorn, a German Idol, 37,28
115 Mr. Thorndike his opinio: of
Called the divine Harp, 71 worſhipping Idols as wltimate
- And the ſeat of Chriſt, 278, objects, 95. of Romilh Forms
323, 377 of Prayer, 190, 191. of Ida-
Superſtition, deſcribed, 3,4,5 latry as unjuſtly charged on the
Of the Phariſees, what, 9
Church of Rome, 176. of the
Syncellus refuted,
119 peril of Idolatry in it,
Shechinah, whence, 372 Throne and Fund of Matter,
zahat,
394
T
Thrones, Principalities, Pomers,
&c. in S. Paul, what, 165,
Abernacle of Moloch,what,
to 167
102 Tillage of Egypt,
136,157
Holy Table, by fome called the Truth by Christ, in Joh. 1. 17.
Ark,
389,390 what,
365
Temple of Solomon, what, 339. Trinity, of its appearing under
whence occaſioned acc.toS.Chry the Old Covenant, 318,328
ſoft. 329. and Maimon. 340. Triad Platonick, how one, 398
Chriſt the Temple, 374,375 Thummim, what, 347,348,349, ,
---- Prayers towards the Temple,
350,351, 361, to 365
369 Two, why Seraphim in the Pech.
Teraphim, Seraphim, Vrim, the Two,
356
fame,
349,350
Tertullian's opinion of Idolatry
V & u
in Seth's time,
Tetractys of Pythagoras, 405, Atablus's exp. of Bama, 43
406. of the Gnoſticks, 153 Of the Angel of Greece, 83
cocéges, what,
373 Ubiquity, whether aftrihed to
S. Thomas of Canterbury a de Saints and Angels by tke Wor-
vont ſervant of the Virgins , Shippers of them, 204 205
245
Tho. de Villa Nova a Guardi-
His ſhirt ſaid to be mended an-Saint,
232, 233
by ker
261 Ulma, its many Guardian-ſpi-
His Saintſhip doubted, 256
220, 221
38
V
.
ritsa
211
The Index.
Ido',
W
Viretus's mistake about Plato's
IS
Image of God, 73 Urim, what, 347, to 358.
H. Virgin. Forms of Prayer to Hom the Anſwer by it was
her, 189,190,195,198,201, made,
357
211, 212, 225, 227, 230,231 |
235
W
By Some Romaniſts paralleld
--- with Chriſt, 248,249,251
Ickmans high devotion
Origine of her worfkip, 251,
towards the Virgin, 249,250
252 Will-worſhip, what kind to be
--A general Patroneſs acc. to R.
allow'd, or condemnd, 10,11
Rapine, 234, 235. and acc. to | Witch of Endor,
206
the Synod of Mexico, 249 Word, Chriſt why ſo called, 372
-Her ſeven joys on earth, and Worſhip of Romilh Saints and
ſeven more in Heaven,
245
Pagan Heroes compared, 234,
Her Miracles in recovering
235,236,237
Baronius
, 229. raiſing a boy World, made out of things not
from the dead, 261. Saving
ſeen, what,
403
men in a tempeſt, 254. curing
S. Gilberts Throat, 223
Z
Of bowing at her name, 308
St. Veit,
233
Araſdas, or Zaratas, who,
Viſions of God, what, 270,271,
15,393
380 | Chriſt the true Zain,
84
Vitzilopuchtli , an American
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