A discourse concerning the worship of images preached before the University of Oxford, on the 24th of May, 1686 / by George Tullie Sub-Dean of Tork, &c for which he was suspended.
THese Words being an express Law or Command, of a Moral, and therefore perpetual, Obligation, enforc'd upon us, above any of the other, not only with the particular Reason of it, The Jealousy of that Great God in Relation to his Honour, who himself promulg'd it;
THese Words being an express Law or Command, of a Moral, and Therefore perpetual, Obligation, enforced upon us, above any of the other, not only with the particular Reason of it, The Jealousy of that Great God in Relation to his Honour, who himself promulged it;
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and lastly, with the most ample Reward, of shewing Mercy unto thousands of them that keep it; (who seem here to be said by way of Eminency, to Love God,
and lastly, with the most ample Reward, of showing Mercy unto thousands of them that keep it; (who seem Here to be said by Way of Eminency, to Love God,
as they, who violate the Command, to Hate him;) It concerns, doubtless, the Christian as highly as ever it did the Jewish Church, to enquire into the true Sense and import of that Law, which God himself has bound so fast upon us;
as they, who violate the Command, to Hate him;) It concerns, doubtless, the Christian as highly as ever it did the Jewish Church, to inquire into the true Sense and import of that Law, which God himself has bound so fast upon us;
lest some of us Christians also, whilst we trifle and distinguish to palliate an unwarrantable Practice in the Church, become Idolaters, as were some of them.
lest Some of us Christians also, while we trifle and distinguish to palliate an unwarrantable Practice in the Church, become Idolaters, as were Some of them.
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II. To enquire into the Doctrine and Practice of the Church of Rome, in relation to this way of Worship. III. To consider, how they justify themselves from the Imputation consequent upon it.
II To inquire into the Doctrine and Practice of the Church of Rome, in Relation to this Way of Worship. III. To Consider, how they justify themselves from the Imputation consequent upon it.
2dly, Neither Gentile nor Jewish Idolaters did ever worship such Representations for Gods; and consequently, such worship could never be intended in this Prohibition before us.
2dly, Neither Gentile nor Jewish Idolaters did ever worship such Representations for God's; and consequently, such worship could never be intended in this Prohibition before us.
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And here one would have expected some shrewd Authority, and convincing Reason for so straitlac'd a Construction of a most plain, full, and comprehensive Law;
And Here one would have expected Some shrewd authority, and convincing Reason for so straitlaced a Construction of a most plain, full, and comprehensive Law;
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and yet, after all, the burden of the Argument miserably ends in the pretended Signification of the Greek Word, NONLATINALPHABET, by which it seems the Seventy had the good luck to Translate the Hebrew word Pesel, in their version of this Law.
and yet, After all, the burden of the Argument miserably ends in the pretended Signification of the Greek Word,, by which it seems the Seventy had the good luck to Translate the Hebrew word Idol, in their version of this Law.
a word render'd by the same Seventy almost constantly in that large Sense, by the Chaldee and Syriac Interpreters of the place Image; by Jerome, and other Latin Translators, Idolum, Sculptile, and Imago indifferently;
a word rendered by the same Seventy almost constantly in that large Sense, by the Chaldee and Syriac Interpreters of the place Image; by Jerome, and other Latin Translators, Idolum, Sculptile, and Imago indifferently;
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as well as a Divine, reciting this Law, to use the words, NONLATINALPHABET, and NONLATINALPHABET, instead of this so highly significant word NONLATINALPHABET? Nay, what is more strange,
as well as a Divine, reciting this Law, to use the words,, and, instead of this so highly significant word? Nay, what is more strange,
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How comes not only he, in his Protreptick; but Origen in his fourth Book against Celsus, and Justin Martyr in his Dialogue with Trypho the Jew, utterly to omit the word in their Citations of this Law, using only NONLATINALPHABET and NONLATINALPHABET? Of so little peculiar importance, did they think it;
How comes not only he, in his Protreptic; but Origen in his fourth Book against Celsus, and Justin Martyr in his Dialogue with Trypho the Jew, utterly to omit the word in their Citations of this Law, using only and? Of so little peculiar importance, did they think it;
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Thus St. Stephen calls the Golden Calf, an Idol, (Acts 7. 41.) and yet it was only a Symbolical Representation of the Great God, Jehovah, as we shall see hereafter.
Thus Saint Stephen calls the Golden Calf, an Idol, (Acts 7. 41.) and yet it was only a Symbolical Representation of the Great God, Jehovah, as we shall see hereafter.
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Thus, again, their own celebrated vulgar Version, unluckily stiles the Image that Micah 's Mother made, Idolum; and yet this was wholly dedicated unto the Lord, says the Text, (Judges 17. 3.) And what in fine, is more evident,
Thus, again, their own celebrated Vulgar Version, unluckily stile the Image that micah is Mother made, Idolum; and yet this was wholly dedicated unto the Lord, Says the Text, (Judges 17. 3.) And what in fine, is more evident,
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than that the Fathers, who branded the Carpocratian Hereticks with the Imputation of Idolatry, for worshipping the Images of Christ; and the Arrians likewise,
than that the Father's, who branded the Carpocratian Heretics with the Imputation of Idolatry, for worshipping the Images of christ; and the Arians likewise,
for worshipping Christ himself, whilest they thought him but a Creature; (stiling even our blessed Lord an Idol to them, who Worship'd him under that Notion.) What, I say, is more evident,
for worshipping christ himself, whilst they Thought him but a Creature; (styling even our blessed Lord an Idol to them, who Worshipped him under that Notion.) What, I say, is more evident,
But should we let all this go for nothing, (as perhaps it would be thought hard to differ for a Word) yet cannot any reasonable Man imagine why the other word Temunah, mention'd in the Law;
But should we let all this go for nothing, (as perhaps it would be Thought hard to differ for a Word) yet cannot any reasonable Man imagine why the other word Temunah, mentioned in the Law;
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a word most amply expressive of any manner of Similitude whatsoever, and by which the Divine Wisdom seems most industriously to have provided against all possible Evasions;
a word most amply expressive of any manner of Similitude whatsoever, and by which the Divine Wisdom seems most industriously to have provided against all possible Evasions;
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For, to say no more, is it not more faitable to the received Notions of Mankind in this particular, to interpret a precedent by a subsequent word, rather than a subsequent word by a precedent;
For, to say no more, is it not more faitable to the received Notions of Mankind in this particular, to interpret a precedent by a subsequent word, rather than a subsequent word by a precedent;
a subsequent word, especially, of a most comprehensive Signification, by a precedent of a very narrow and confined one? As I would only desire to know of these Persons, that if the Head of their Church should publish a Bull, prohibiting Papal Honours, such as being plac'd upon the Altar after Election, to be given to false Popes (as we know there have been several Pretenders to the infallible Chair at the same time) and not only to them,
a subsequent word, especially, of a most comprehensive Signification, by a precedent of a very narrow and confined one? As I would only desire to know of these Persons, that if the Head of their Church should publish a Bull, prohibiting Papal Honours, such as being placed upon the Altar After Election, to be given to false Popes (as we know there have been several Pretenders to the infallible Chair At the same time) and not only to them,
I would only know, I say, whether or no, he who should explain the subsequent Terms of any Person whatsoever, by the precedent, the Pseudo-Pretenders to the Popedom,
I would only know, I say, whither or not, he who should explain the subsequent Terms of any Person whatsoever, by the precedent, the Pseudo-Pretenders to the Popedom,
and say, that the one meant no more than the other, would not be thought guilty of a very sawcy and wilful Misconstruction of his Holiness's pleasure in the matter;
and say, that the one meant no more than the other, would not be Thought guilty of a very saucy and wilful Misconstruction of his Holiness's pleasure in the matter;
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And thus I have shown, That they have no reasonable Colour for restraining the Images and Similitudes mention'd in this Commandment, to the Representations of false Gods.
And thus I have shown, That they have no reasonable Colour for restraining the Images and Similitudes mentioned in this Commandment, to the Representations of false God's
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when they are forc'd to suppose the All-wise Lawgiver to have spent so many Words, in a short Comprehension of Laws, upon the Prohibition of that which 'tis next to Impossible, in the very nature of the thing, any Man in his Wits should ever be guilty of? For is it indeed,
when they Are forced to suppose the Alwise Lawgiver to have spent so many Words, in a short Comprehension of Laws, upon the Prohibition of that which it's next to Impossible, in the very nature of the thing, any Man in his Wits should ever be guilty of? For is it indeed,
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as much as fairly supposeable, that any thing in the shape of a reasonable Creature should take the Image, i. e. the Likeness or Representation of a thing, for the thing it self;
as much as fairly supposable, that any thing in the shape of a reasonable Creature should take the Image, i. e. the Likeness or Representation of a thing, for the thing it self;
take it for a Representation, and not for a Representation at the same time? I know not, I confess, what they may think credible, who can roundly take a Sign for the thing signified;
take it for a Representation, and not for a Representation At the same time? I know not, I confess, what they may think credible, who can roundly take a Signen for the thing signified;
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If then they cannot reasonably be presum'd to have taken the Likeness of a God, for the very God himself whose it was, they could not worship it for such;
If then they cannot reasonably be presumed to have taken the Likeness of a God, for the very God himself whose it was, they could not worship it for such;
we may now go a little more cleanly and directly on, to the true Sense and Import of this Commandment, which we assert to be this, That we are hereby forbid to worship the true God by all corporeal Figures and Representations.
we may now go a little more cleanly and directly on, to the true Sense and Import of this Commandment, which we assert to be this, That we Are hereby forbid to worship the true God by all corporeal Figures and Representations.
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For, as in the first Commandement God has determin'd himself to be the only proper Object of Worship in Opposition to all false Objects of it, which the grosser Heathens might Figure to themselves;
For, as in the First Commandment God has determined himself to be the only proper Object of Worship in Opposition to all false Objects of it, which the grosser heathens might Figure to themselves;
and amongst the rest, the Egyptians, (whose Rites and Customs his own People might now be apt to retain) did actually worship him, declaring it altogether not only repugnant to his Will, the sole Rule and Standard, but likewise incongruous to his Nature, the Ground and Reason of his Worship;
and among the rest, the egyptians, (whose Rites and Customs his own People might now be apt to retain) did actually worship him, declaring it altogether not only repugnant to his Will, the sole Rule and Standard, but likewise incongruous to his Nature, the Ground and Reason of his Worship;
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of both which they being to have more ample Discoveries than the Nations had from amongst whom he had brought them, would consequently lay under stricter Obligations of not offending in this particular;
of both which they being to have more ample Discoveries than the nations had from among whom he had brought them, would consequently lay under Stricter Obligations of not offending in this particular;
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But to be a little more distinct, I shall endeavour to make out this Sense of the Commandment. 1. From the Notion of Image-worship, as practic'd by the Heathens.
But to be a little more distinct, I shall endeavour to make out this Sense of the Commandment. 1. From the Notion of Image-worship, as practiced by the heathens.
And 2. From those Reasons, by which the Prohibition in the Text is further enforc'd; and some particular Instances of the contrary Practice related in Scripture.
And 2. From those Reasons, by which the Prohibition in the Text is further enforced; and Some particular Instances of the contrary Practice related in Scripture.
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And that the more ingenious amongst them, (from whose Sentiments we are to form our Notions of their Worship, not from the Rabble) look'd upon their Images and Statues,
And that the more ingenious among them, (from whose Sentiments we Are to from our Notions of their Worship, not from the Rabble) looked upon their Images and Statues,
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as no other than Symbols, and Analogical Representations of that Being, to which they paid Divine Worship, is so evident from those accounts which Christian Writers, no less than themselves, give of their Images,
as no other than Symbols, and Analogical Representations of that Being, to which they paid Divine Worship, is so evident from those accounts which Christian Writers, no less than themselves, give of their Images,
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and their Opinions concerning them, that no doubt but a Julian, Celsus, or a Porphyry, were they to write now, would publish their Complaints of Misrepresentation, as well as other People,
and their Opinions Concerning them, that no doubt but a Julian, Celsus, or a Porphyry, were they to write now, would publish their Complaints of Misrepresentation, as well as other People,
Nec simulacrum, nec Daemonium colo, says the Heathen in St. Austin, [ in Psal. 113. ] sed per Effigiem corporalem ejus rei signum intueor, quam colere debeo.
Nec simulacrum, nec Demon Colo, Says the Heathen in Saint Austin, [ in Psalm 113. ] sed per Effigiem corporalem His rei signum intueor, quam colere Debow.
And it appears from the Discourse of John of Thessalonica, recorded in the fifth Action of that Synod, which first establish'd this hopeful way of Worship in Christendom, that the Heathens at that time denied they worshipped Images,
And it appears from the Discourse of John of Thessalonica, recorded in the fifth Actium of that Synod, which First established this hopeful Way of Worship in Christendom, that the heathens At that time denied they worshipped Images,
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Nay, farther, that the more Learned thinking parts of the Gentile-World, as the Schools of Socrates and Plato amongst the Greeks, did worship one true Supreme God, by some of their Images;
Nay, farther, that the more Learned thinking parts of the Gentile-world, as the Schools of Socrates and Plato among the Greeks, did worship one true Supreme God, by Some of their Images;
I only therefore briefly Remark, without descending to Particulars, That if we will allow the wiser Heathens to have had any Notions of one Supreme God, (and he must be a great Stranger, not only to theirs,
I only Therefore briefly Remark, without descending to Particulars, That if we will allow the Wiser heathens to have had any Notions of one Supreme God, (and he must be a great Stranger, not only to theirs,
but to Christian Writers concerning them, who will not allow them to have had very noble and great ones) we must likewise grant that they worshipped him in a measure proportionable to those Notices and Conceptions they had of him.
but to Christian Writers Concerning them, who will not allow them to have had very noble and great ones) we must likewise grant that they worshipped him in a measure proportionable to those Notices and Conceptions they had of him.
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but in a way unsuitable to the infinite Perfections of his Nature, that is, as the Apostle explains himself in v. 23. by corporeal Images and Representations.
but in a Way unsuitable to the infinite Perfections of his Nature, that is, as the Apostle explains himself in v. 23. by corporeal Images and Representations.
as the Inscription upon the Altar stiled him, plainly tells us, that they worshipped him; for they worshipped him whom he afterwards declar'd unto them, according to the Text;
as the Inscription upon the Altar styled him, plainly tells us, that they worshipped him; for they worshipped him whom he afterwards declared unto them, according to the Text;
Their only fault laid in the means or manner of their Worship, the Images graven by Art and mans Device, things so highly incongruous to the transcendent Perfections of his Nature, as the Apostle there argues.
Their only fault laid in the means or manner of their Worship, the Images graved by Art and men Device, things so highly incongruous to the transcendent Perfections of his Nature, as the Apostle there argues.
and indeed, it seems highly absurd, to imagine that they, who were so profoundly vers'd in the Books of the Creation, should not in some measure spell out the great Creator by them, as well as other People.
and indeed, it seems highly absurd, to imagine that they, who were so profoundly versed in the Books of the Creation, should not in Some measure spell out the great Creator by them, as well as other People.
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So that from the generality of this way of Worship by Images, and of the Supreme God by several of them, amongst the Egyptians especially, (whose way and notions of Worship must needs be suppos'd to have made a deep Impression upon the minds of those People to whom this Law was first given) we have good reason to conclude, That the Divine Wisdom, which in the first Commandment forbad all false Objects of Worship, had in this second a more peculiar regard to this corrupt manner of it.
So that from the generality of this Way of Worship by Images, and of the Supreme God by several of them, among the egyptians especially, (whose Way and notions of Worship must needs be supposed to have made a deep Impression upon the minds of those People to whom this Law was First given) we have good reason to conclude, That the Divine Wisdom, which in the First Commandment forbade all false Objects of Worship, had in this second a more peculiar regard to this corrupt manner of it.
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The reason urg'd by Moses, in the Repetition of this Law, in the 4th of Deuterenomy, is, that they saw no manner of Similitude on the day that the Lord spake unto them in Horeb, out of the midst of the Fire:
The reason urged by Moses, in the Repetition of this Law, in the 4th of Deuterenomy, is, that they saw no manner of Similitude on the day that the Lord spoke unto them in Horeb, out of the midst of the Fire:
The Argument offer'd against this Practice by the Evangelical Prophet, seems to go a little farther than that urg'd by Moses, proceeding not upon the want of Countenance from God's non-appearance to them in any Similitude,
The Argument offered against this Practice by the Evangelical Prophet, seems to go a little farther than that urged by Moses, proceeding not upon the want of Countenance from God's non-appearance to them in any Similitude,
To whom then will ye liken God? or what likeness will ye compare unto him? [ Isa. 4. 17, &c. ] Where I hope our Adversaries will not be so absurd,
To whom then will you liken God? or what likeness will you compare unto him? [ Isaiah 4. 17, etc. ] Where I hope our Adversaries will not be so absurd,
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as to make an Argument against Worshipping the true God by Representations deriv'd from the incomprehensible Majesty of his Nature, a disswasive only from the worship of Heathen Idols.
as to make an Argument against Worshipping the true God by Representations derived from the incomprehensible Majesty of his Nature, a dissuasive only from the worship of Heathen Idols.
as to have design'd the Golden Calf for the true God of Israel, or the People to have worshipp'd it as such? Was Aaron indeed so Blasphemously fond of the Work of his Hands,
as to have designed the Golden Calf for the true God of Israel, or the People to have worshipped it as such? Was Aaron indeed so Blasphemously found of the Work of his Hands,
as to give that, and not rather the great Object design'd to be worshipped by't, the incommunicable Name of Jehovah, as he does in the Proclamation of the Feast upon this occasion? Or, did they take the Man Moses for their God? For,
as to give that, and not rather the great Object designed to be worshipped byed, the incommunicable Name of Jehovah, as he does in the Proclamation of the Feast upon this occasion? Or, did they take the Man Moses for their God? For,
for a God, or did not now take the Calf for one, but only for a Symbolical Representation and Presence of him, agreeable to the Worship of Egypt. Or, must we, lastly, to shew that these Jews were worse than other People, suppose them indeed so compleatly Sottish,
for a God, or did not now take the Calf for one, but only for a Symbolical Representation and Presence of him, agreeable to the Worship of Egypt. Or, must we, lastly, to show that these jews were Worse than other People, suppose them indeed so completely Sottish,
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whilest the divine stupid thing lay yet scatter'd in the Ear-rings of its future Votaries? If from this Calf in the Wilderness, we pass on to those at Dan and Bethel, we find them likewise design'd for no other end,
whilst the divine stupid thing lay yet scattered in the Earrings of its future Votaries? If from this Calf in the Wilderness, we pass on to those At Dan and Bethel, we find them likewise designed for no other end,
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as is evident from hence, that the Sin of Ahab (who actually introduc'd the worship of a false God) is loaded with much greater Aggravations than this of Jeroboam; that the Worshippers of Ahab 's God, Baal, are mention'd in Contradistinction to those who worship'd the Lord, [ 1 Kings 18. 21. ] The generality whereof did at that time worship him by Jeroboam 's Calves;
as is evident from hence, that the since of Ahab (who actually introduced the worship of a false God) is loaded with much greater Aggravations than this of Jeroboam; that the Worshippers of Ahab is God, Baal, Are mentioned in Contradistinction to those who worshipped the Lord, [ 1 Kings 18. 21. ] The generality whereof did At that time worship him by Jeroboam is Calves;
the establish'd Worship of the Kingdom at Dan and Bethel by the two Calves to which he adhered, [ 2 Kings 10. 16. ] And indeed, Jeroboam must have been as much out of his Policticks, of which he was perfectly Master,
the established Worship of the Kingdom At Dan and Bethel by the two Calves to which he adhered, [ 2 Kings 10. 16. ] And indeed, Jeroboam must have been as much out of his Policticks, of which he was perfectly Master,
as some Men are out of their Divinity, had he gone about to have secured the Revolt made to him, (the only end he design'd in the Change made of their Worship) by the Introduction of strange Gods into it;
as Some Men Are out of their Divinity, had he gone about to have secured the Revolt made to him, (the only end he designed in the Change made of their Worship) by the Introduction of strange God's into it;
that being the very cause for which, as Ahijah had but just lately told him, the Divine Vengeance rent the Kingdom from Solomon, and gave it to him, his Servant, [ 1 Kings 11. 11, 31, 33. ] and yet for all Jeroboam 's good Intentions of directing his Worship to a right ultimate Object, the God of Israel, by the Calves;
that being the very cause for which, as Ahijah had but just lately told him, the Divine Vengeance rend the Kingdom from Solomon, and gave it to him, his Servant, [ 1 Kings 11. 11, 31, 33. ] and yet for all Jeroboam is good Intentions of directing his Worship to a right ultimate Object, the God of Israel, by the Calves;
Thus, lastly, were the Graven and the Molten Images of Micha, in the 17th of Judges, dedicated unto the Lord, says the Text, to the worship of the only true God.
Thus, lastly, were the Graved and the Melted Images of Micah, in the 17th of Judges, dedicated unto the Lord, Says the Text, to the worship of the only true God.
and the evincing of this Truth consequent upon it, That in the Scripture-notion, a man may be guilty of Idolatry, who Worships a right ultimate Object by an Image;
and the evincing of this Truth consequent upon it, That in the Scripture notion, a man may be guilty of Idolatry, who Worships a right ultimate Object by an Image;
I must be content to dismiss this last Argument, because it would require so just a Discourse of it self, that it cannot possibly be comprised within the limits allotted to this.
I must be content to dismiss this last Argument, Because it would require so just a Discourse of it self, that it cannot possibly be comprised within the Limits allotted to this.
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I proceed to the second thing I propos'd, The consideration of the Doctrine and Practice of the Church of Rome, in relation to the Worship here prohibited;
I proceed to the second thing I proposed, The consideration of the Doctrine and Practice of the Church of Rome, in Relation to the Worship Here prohibited;
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and because an Image being made a Medium of Worship, becomes likewise an intermediate Object of it, the Original being worshipped in and by that Worship, which is relatively given to the Images;
and Because an Image being made a Medium of Worship, becomes likewise an intermediate Object of it, the Original being worshipped in and by that Worship, which is relatively given to the Images;
But cannot but justly complain, before I go any further, of the great insincerity, that has of late been us'd in representing their Doctrines to the World.
But cannot but justly complain, before I go any further, of the great insincerity, that has of late been used in representing their Doctrines to the World.
our Forefathers, poor Men, either fondly or wilfully pursued the mistaken Ideas of their own Imagination, instead of attending to the Intention of the Church;
our Forefathers, poor Men, either fondly or wilfully pursued the mistaken Ideas of their own Imagination, instead of attending to the Intention of the Church;
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Our Eyes every day inform us, (if indeed we may trust the Testimony of our Eyes) that they solemnly consecrate them, carry them in Pomp and Procession, set them up in their Churches, over their very Altars, places most proper for Religious Worship, kiss them, prostrate themselves to 'em, burn Lights and Incense to their Honour; and yet they worship them!
Our Eyes every day inform us, (if indeed we may trust the Testimony of our Eyes) that they solemnly consecrate them, carry them in Pomp and Procession, Set them up in their Churches, over their very Altars, places most proper for Religious Worship, kiss them, prostrate themselves to they, burn Lights and Incense to their Honour; and yet they worship them!
They are only Incentives to their Devotion, Remembrancers of their great Prototypes, and serve to fix their otherwise distracted Thoughts upon their right Objects.
They Are only Incentives to their Devotion, Remembrancers of their great Prototypes, and serve to fix their otherwise distracted Thoughts upon their right Objects.
So that to speak precisely, and according to the Ecclesiastical Stile, when they honour the Image of an Apostle or Martyr, their intention is not so much to honour the Image,
So that to speak precisely, and according to the Ecclesiastical Style, when they honour the Image of an Apostle or Martyr, their intention is not so much to honour the Image,
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as to honour the Apostle or Martyr in presence of, or before the Image, says the Bishop of Meaux, in his Palliation of the Doctrine of Image-worship; and from him, the Representer.
as to honour the Apostle or Martyr in presence of, or before the Image, Says the Bishop of Meaux, in his Palliation of the Doctrine of Image-worship; and from him, the Representer.
To wipe of which Fucus, I shall prove in the first place, That that which is given before, or in the presence of Images, call it here what you will, has relation,
To wipe of which Fucus, I shall prove in the First place, That that which is given before, or in the presence of Images, call it Here what you will, has Relation,
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And secondly, because the same Learned Prelate, and his unhappy Imitator, the Representer, would again qualify the matter by the softer terms of Honour, Reverence, Respect, such a decent Regard as is paid to holy things, and the like;
And secondly, Because the same Learned Prelate, and his unhappy Imitator, the Representer, would again qualify the matter by the Softer terms of Honour, reverence, Respect, such a decent Regard as is paid to holy things, and the like;
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In order to the Proof whereof, I observe in the first place, that in the Scripture-stile, which we Hereticks think as good Argument as the Ecclesiastick, to fall down before Images, is as much as to fall down to them;
In order to the Proof whereof, I observe in the First place, that in the scripture style, which we Heretics think as good Argument as the Ecclesiastic, to fallen down before Images, is as much as to fallen down to them;
Thus Amaziah, in 2 Chron. 25. 14. is said to have bow'd down himself, not to, but before the Gods of the Children of Seir, which the Angel of the Lord interpreted worshipping of them;
Thus Amaziah, in 2 Chronicles 25. 14. is said to have bowed down himself, not to, but before the God's of the Children of Seir, which the Angel of the Lord interpreted worshipping of them;
And why have they perplex'd the Christian World so long, with the studied Jargon of their Shifts and Distinctions, telling us, that the Honour, Worship,
And why have they perplexed the Christian World so long, with the studied Jargon of their Shifts and Distinctions, telling us, that the Honour, Worship,
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For, in short, 'tis none at all, under what Denomination soever, if Images are only a bare external Occasion or Circumstance of such Honour or Worship, as this Palliation pretends.
For, in short, it's none At all, under what Denomination soever, if Images Are only a bore external Occasion or Circumstance of such Honour or Worship, as this Palliation pretends.
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why the most absolute Divine Worship should not be given him before them, only as they call him to mind, to whom all imaginable Latria is due? Accordingly Bellarmin and Suarez, discerning the necessary consequences of this Opinion,
why the most absolute Divine Worship should not be given him before them, only as they call him to mind, to whom all imaginable Latria is due? Accordingly Bellarmin and Suarez, discerning the necessary consequences of this Opinion,
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as any Man might do, one would think, without the help of a Prospective; declare, like honest Men, that it utterly vacates the whole State of the Controversy;
as any Man might do, one would think, without the help of a Prospective; declare, like honest Men, that it utterly vacates the Whole State of the Controversy;
and not to multiply Instances in a Case so notorious, they are roundly Anathematiz'd in the seventh Action of that Synod, who come not up to the business of their Worship;
and not to multiply Instances in a Case so notorious, they Are roundly Anathematized in the seventh Actium of that Synod, who come not up to the business of their Worship;
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as an occasion of, and an incitement to that Duty? For as any Man's reason will inform him, this Notion of Relative Worship makes the Image an intermediate Object of Worship,
as an occasion of, and an incitement to that Duty? For as any Man's reason will inform him, this Notion of Relative Worship makes the Image an intermediate Object of Worship,
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and therefore I cannot but wonder what that Learned Prelate meant in his Appeal to the Decree of the Council of Trent, for the Confirmation of his Exposition,
and Therefore I cannot but wonder what that Learned Prelate meant in his Appeal to the decree of the Council of Trent, for the Confirmation of his Exposition,
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Secondly, One would think it had been every whit as obvious for the Reverend Fathers of the Council, to have express'd themselves by honos qui coram imaginibus exhibetur, as qui eis exhibetur, and to have framed the tenor of the whole Decree accordingly,
Secondly, One would think it had been every whit as obvious for the Reverend Father's of the Council, to have expressed themselves by honos qui coram imaginibus exhibetur, as qui eis exhibetur, and to have framed the tenor of the Whole decree accordingly,
and I heartily wish that Learned man joy of the honour of being the first who ever yet could make a Doctrine pass for Catholick, against the almost entirely universal vote of the Writers of his own Communion,
and I heartily wish that Learned man joy of the honour of being the First who ever yet could make a Doctrine pass for Catholic, against the almost entirely universal vote of the Writers of his own Communion,
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An happy man he, indeed, who can stamp that Character upon a Doctrine, for the vending whereof two or three dissenting Brethren amongst them, whose Obsolete Opinion he has reviv'd, could hardly escape the Censure of Heresie.
an happy man he, indeed, who can stamp that Character upon a Doctrine, for the vending whereof two or three dissenting Brothers among them, whose Obsolete Opinion he has revived, could hardly escape the Censure of Heresy.
I now come to prove in the Second Place, in opposition to a farther Palliation, respecting the Acts themselves, stiling them only Honour, Reverence, Respect, or the like, That what is given to Images, is Religious Worship, properly and strictly so called.
I now come to prove in the Second Place, in opposition to a farther Palliation, respecting the Acts themselves, styling them only Honour, reverence, Respect, or the like, That what is given to Images, is Religious Worship, properly and strictly so called.
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First then, I mean by Religious Worship, an awful acknowledgment of the Supreme Excellency, Power and Dominion of the Divinity over us, his transcendent Excellencies raising in us the most profound Honour for him, to which his Absolute Power and Dominion super-add the more formal Reason of Worship.
First then, I mean by Religious Worship, an awful acknowledgment of the Supreme Excellency, Power and Dominion of the Divinity over us, his transcendent Excellencies raising in us the most profound Honour for him, to which his Absolute Power and Dominion superadd the more formal Reason of Worship.
and an unanswerable argument, that external actions must bear a part in the due performance of Religious Worship, is this, That otherwise we could never be certain of any false Worship in the World,
and an unanswerable argument, that external actions must bear a part in the due performance of Religious Worship, is this, That otherwise we could never be certain of any false Worship in the World,
the only difficulty lies in the external actions of the Body, as Bowing of the Head, Genuflexion, &c. which being capable of different Constructions, Civil as well as Religious, the main point of our present enquiry, must be how to know when such actions become of a Religious signification; for when they do so, they become acts of external Adoration, which the common notions of mankind, ever since the world began, have determin'd to be parts of Religious Worship:
the only difficulty lies in the external actions of the Body, as Bowing of the Head, Genuflexion, etc. which being capable of different Constructions, Civil as well as Religious, the main point of our present enquiry, must be how to know when such actions become of a Religious signification; for when they do so, they become acts of external Adoration, which the Common notions of mankind, ever since the world began, have determined to be parts of Religious Worship:
yet if he should use the Solemn Rites appointed for a Religious Performance, consecrate his friend, place him not only in the Church, but upon the Altar;
yet if he should use the Solemn Rites appointed for a Religious Performance, consecrate his friend, place him not only in the Church, but upon the Altar;
and at the set times of Prayer, there pay the same external acts of respect to him, no man would stick to pronounce them religious, from the natural notions we have of such actions, so circumstantiated;
and At the Set times of Prayer, there pay the same external acts of respect to him, no man would stick to pronounce them religious, from the natural notions we have of such actions, so circumstantiated;
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accordingly we find St. Austin in one place insisting upon the particular circumstance of placing their Statues over the Altar, to prove that the Heathens, constructively, took them for Gods, i. e. gave them Divine Worship.
accordingly we find Saint Austin in one place insisting upon the particular circumstance of placing their Statues over the Altar, to prove that the heathens, constructively, took them for God's, i. e. gave them Divine Worship.
Thus again when S. John in an Extacy fell down at the Feet of the Angel, that action likewise came under the notion of Religious Worship (which he bid him therefore give to God) because the Angel, the Object to which it was done, was of a nature Superior in Power and Perfection to his own.
Thus again when S. John in an Ecstasy fell down At the Feet of the Angel, that actium likewise Come under the notion of Religious Worship (which he bid him Therefore give to God) Because the Angel, the Object to which it was done, was of a nature Superior in Power and Perfection to his own.
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Upon the same ground, doubtless, did St. Peter interpret the Worship Cornelius gave him to be Religious, from the extraordinary Sentiments which he saw he had of his Person,
Upon the same ground, doubtless, did Saint Peter interpret the Worship Cornelius gave him to be Religious, from the extraordinary Sentiments which he saw he had of his Person,
as sufficiently appears from the Apostles bidding him stand up, for that he also was a man, [ Acts 10. ] And thus all mankind naturally judg of such Actions without the least Hesitancy or Demur,
as sufficiently appears from the Apostles bidding him stand up, for that he also was a man, [ Acts 10. ] And thus all mankind naturally judge of such Actions without the least Hesitancy or Demur,
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That St. Thomas, as the Phrase is, and his numerous Adherents determin'd the worship of Latria, and consequently the most interior Devotion of the mind, to be given to the Images of Christ, is notoriously known;
That Saint Thomas, as the Phrase is, and his numerous Adherents determined the worship of Latria, and consequently the most interior Devotion of the mind, to be given to the Images of christ, is notoriously known;
and yet St. Thomas may vye with any Bishop in Europe, in Approbations from Rome; witness the Elogies and noble Testimonies concerning him and his Doctrine, by John the 22 d who Canoniz'd him;
and yet Saint Thomas may vie with any Bishop in Europe, in Approbations from Room; witness the Eulogies and noble Testimonies Concerning him and his Doctrine, by John the 22 worser who Canonized him;
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But because Testimonials signify nothing, perhaps, when urg'd the wrong way, and that reason is altogether as satisfactory to those they call Hereticks, as a naked Authority;
But Because Testimonials signify nothing, perhaps, when urged the wrong Way, and that reason is altogether as satisfactory to those they call Heretics, as a naked authority;
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Now, says Aquinas, who quotes this Reason from Damasus, the Worship that is given to the Prototype, Christ himself, is certainly latria, and consequently so must that be too which is given to his Image;
Now, Says Aquinas, who quotes this Reason from Damasus, the Worship that is given to the Prototype, christ himself, is Certainly latria, and consequently so must that be too which is given to his Image;
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A Reasoning this, as old as the second Council of Nice it self, where it is urg'd, without the least Contradiction, by John the Vicar of the Oriental Bishops;
A Reasoning this, as old as the second Council of Nicaenae it self, where it is urged, without the least Contradiction, by John the Vicar of the Oriental Bishops;
and they may refute it at their leisure, unless, by a modern sort of Logick, it be Answer sufficient to disavow a Consequence evidently deduc'd from Principles allow'd, i. e. to hold fast the Premisses, and yet deny the Conclusion.
and they may refute it At their leisure, unless, by a modern sort of Logic, it be Answer sufficient to disavow a Consequence evidently deduced from Principles allowed, i. e. to hold fast the Premises, and yet deny the Conclusion.
where I shall need only barely to relate the Prayers addressed to them, and then leave any man to judge whether or no the great Doctor of the Schools,
where I shall need only barely to relate the Prayers addressed to them, and then leave any man to judge whither or not the great Doctor of the Schools,
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and his Followers, who expresly found their Opinion thereupon, concerning the latria that is to be given them, did not argue like Men of both that Sincerity and Logick which were to be desir'd in later Writers of that Communion.
and his Followers, who expressly found their Opinion thereupon, Concerning the latria that is to be given them, did not argue like Men of both that Sincerity and Logic which were to be desired in later Writers of that Communion.
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Arbor decora & fulgida (for I'll repeat the words in their own Language, for fear of a Misrepresentation) ornata Regis purpurá, electa digno stipite, tam sancta Membra tangere. O Crux ave spe•••ita, in hoc Paschali gaudio, ange piis justitiam reisque doua veniam. To which the Antiphona subjoyns:
Arbor decora & fulgida (for I'll repeat the words in their own Language, for Fear of a Misrepresentation) ornata Regis purpurá, Electa digno stipite, tam sancta Membra tangere. O Crux have spe•••ita, in hoc Paschali gaudio, ange piis justitiam reisque doua veniam. To which the Antiphona subjoins:
O Crux splendidior cunctis astris, mundo celebris, hominibus multum amabilio, sanctior universis, quae sola fuisti digna portare talentum mundi, dulce lignum, dulces clavos, dulcia ferens pondera, salva presentem catervam, in tuis hodie laudibus congregatam.
Oh Crux splendidior cunctis astris, mundo celebris, hominibus multum amabilio, sanctior universis, Quae sola fuisti Digna portare Talentum mundi, dulce lignum, dulces nails, Dulce ferens pondera, Salva presentem catervam, in tuis hodie laudibus congregatam.
Where the Crux, the Arbor decora, electa digno stipite, and the dulce lignum, to which these notable Petitions are addressed, are so expresly distinguish'd from the sancta membra, the talentum mundi, and dulcia pondera, which they bore upon them, that 'tis not in the power of all the Figures in Rhetorick to construe them as put up to Christ himself,
Where the Crux, the Arbour decora, Electa digno stipite, and the dulce lignum, to which these notable Petitions Are addressed, Are so expressly distinguished from the sancta membra, the Talentum mundi, and Dulce pondera, which they boar upon them, that it's not in the power of all the Figures in Rhetoric to construe them as put up to christ himself,
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The Rubrick in the Pontifical, determining the manner of Procession at the Reception of the Emperour, orders the Cross of the Legate to have the Right-hand, quia debetur ei latria, without any distinction,
The Rubric in the Pontifical, determining the manner of Procession At the Reception of the Emperor, order the Cross of the Legate to have the Right-hand, quia debetur ei latria, without any distinction,
If to what I have prov'd from Authorities very little inferiour to a positive Decree of Council, be oppos'd the silence of the Trent-Fathers in the matter, (and I see nothing else at present that can be objected:) I answer;
If to what I have proved from Authorities very little inferior to a positive decree of Council, be opposed the silence of the Trent-Fathers in the matter, (and I see nothing Else At present that can be objected:) I answer;
Secondly, That I have already made it appear from the Reason of Image Worship assign'd in the very Decree of the Council, that the Images of Christ are to be worship'd with latria, the most proper Divine Worship imaginable.
Secondly, That I have already made it appear from the Reason of Image Worship assigned in the very decree of the Council, that the Images of christ Are to be worshipped with latria, the most proper Divine Worship imaginable.
and the Cross, the Worship of latria, who thinks it their due; especially when back'd with the Practice of the Church, the best Expositor of what the Council meant by their due Worship.
and the Cross, the Worship of latria, who thinks it their due; especially when backed with the Practice of the Church, the best Expositor of what the Council meant by their due Worship.
And for this I might appeal, not only to the Epistle of Tarasius, Patriarch of Constantinople at the time of the second Nicene Council, to Constantine and Irene, besides infinite other places,
And for this I might appeal, not only to the Epistle of Tarasius, Patriarch of Constantinople At the time of the second Nicene Council, to Constantine and Irene, beside infinite other places,
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I only observe, that the word by which the Council expresses such Worship, is, NONLATINALPHABET, the same whereby the Holy Ghost stil'd that which the Devil requir'd of our Saviour;
I only observe, that the word by which the Council Expresses such Worship, is,, the same whereby the Holy Ghost Styled that which the devil required of our Saviour;
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which Tarasius, in the forementioned Epistle, explains by the exterior actions of Kissing, Bowing, Prostration, &c. the internal signification of which Actions he there affirms to be improv'd and augmented by the addition of the Preposition NONLATINALPHABET, to the obsolete Greek word NONLATINALPHABET;
which Tarasius, in the forementioned Epistle, explains by the exterior actions of Kissing, Bowing, Prostration, etc. the internal signification of which Actions he there affirms to be improved and augmented by the addition of the Preposition, to the obsolete Greek word;
The Choir sings, upon a Good-Friday, upon uncovering the Cross to the People, Venite adoremus; which they accordingly perform, by Prostration, and such-like Actions.
The Choir sings, upon a Good friday, upon uncovering the Cross to the People, Venite Adoremus; which they accordingly perform, by Prostration, and suchlike Actions.
The Head of the Church himself, good Man, on that day goes between two Cardinals, ad adorandum, to adore the Cross, says the Ceremonial, bowing himself in great humility to it.
The Head of the Church himself, good Man, on that day Goes between two Cardinals, and Adorandum, to adore the Cross, Says the Ceremonial, bowing himself in great humility to it.
Now all these exterior actions being perform'd with all the Formalities, Occasions, Circumstances and Solemnities, which the common sense of Mankind pronounces sufficient to denominate them Religious;
Now all these exterior actions being performed with all the Formalities, Occasions, circumstances and Solemnities, which the Common sense of Mankind pronounces sufficient to denominate them Religious;
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as several of their own Authors irrefragably argue, and a Man only plays the fool with an Image, for the sake of its Original;) such Actions, I say, must therefore inevitably fall under the Notion of Religious Adoration, a necessary part of Religious Worship;
as several of their own Authors irrefragably argue, and a Man only plays the fool with an Image, for the sake of its Original;) such Actions, I say, must Therefore inevitably fallen under the Notion of Religious Adoration, a necessary part of Religious Worship;
And first, as to the Images of the Trinity, which he must be a very bold man who affirms it unlawful either to make or to worship in the Church of Rome; they tell us, That they are not intended for Representations of the Divine Nature as it is in it self,
And First, as to the Images of the Trinity, which he must be a very bold man who affirms it unlawful either to make or to worship in the Church of Room; they tell us, That they Are not intended for Representations of the Divine Nature as it is in it self,
and just as if a Prince, having made it Treason by an express Law to draw his Picture, a Criminal should think to come off by alledging that he drew indeed his Face and his Body,
and just as if a Prince, having made it Treason by an express Law to draw his Picture, a Criminal should think to come off by alleging that he drew indeed his Face and his Body,
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and of a Dove for God the Holy Ghost, which are meer Representations of Creatures not personally united to the Godhead, not even during such Appearances, much less in their Representations, come to be the Object of Religious Worship.
and of a Dove for God the Holy Ghost, which Are mere Representations of Creatures not personally united to the Godhead, not even during such Appearances, much less in their Representations, come to be the Object of Religious Worship.
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But that this is by no means sufficient to justifie the Worship of Christ by a Representation of an Humane Form, will appear from this single Consideration, That he being the proper Object of our Worship, upon the account of his Godhead only, that Law which forbids Men to worship God by any Images or Figures of him, must likewise forbid them to worship Christ so too, who is God. Had indeed the assuming of our Nature contributed any thing towards the Glory of the Divine, thereby founding,
But that this is by no means sufficient to justify the Worship of christ by a Representation of an Humane From, will appear from this single Consideration, That he being the proper Object of our Worship, upon the account of his Godhead only, that Law which forbids Men to worship God by any Images or Figures of him, must likewise forbid them to worship christ so too, who is God. Had indeed the assuming of our Nature contributed any thing towards the Glory of the Divine, thereby founding,
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But since this form of a Servant was so far from being a fresh accession to, that it was the very emptying himself of his Glory, it must needs be very prepostrous and absurd to think of honouring him by that, much more by the dead senseless Figure of the very exterior Lineaments of that, not capable of any Union with him, which he thought so infinitely debasing of his Nature,
But since this from of a Servant was so Far from being a fresh accession to, that it was the very emptying himself of his Glory, it must needs be very preposterous and absurd to think of honouring him by that, much more by the dead senseless Figure of the very exterior Lineaments of that, not capable of any union with him, which he Thought so infinitely debasing of his Nature,
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A third Colour by which they would render this Practice plausible, are those words in the Trent Decree, which forbid us to believe any Divinity or Virtue in Images for which they ought to be worshipped, to demand any favour of them,
A third Colour by which they would render this Practice plausible, Are those words in the Trent decree, which forbid us to believe any Divinity or Virtue in Images for which they ought to be worshipped, to demand any favour of them,
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Secondly, I absolutely deny that the Heathens, unless the very Beasts of the People, (and those may find Parallels enough in our opposite Communion) had such gross and sottish Conceptions of their Images,
Secondly, I absolutely deny that the heathens, unless the very Beasts of the People, (and those may find Parallels enough in our opposite Communion) had such gross and sottish Conceptions of their Images,
as has been touch'd upon before, and is so clearly made out by several good hands already, that I might safely omit it, had I time to insist upon it here.
as has been touched upon before, and is so clearly made out by several good hands already, that I might safely omit it, had I time to insist upon it Here.
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All the Virtue and Divinity that they thought lodg'd in them, if we will believe their own Testimony in Arnobius, was only such as they conceiv'd did derive from their Consecration to such an Use.
All the Virtue and Divinity that they Thought lodged in them, if we will believe their own Testimony in Arnobius, was only such as they conceived did derive from their Consecration to such an Use.
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Witness, lastly, what is unquestionable Authority, the Prayers extant in the Pontifical and Ceremonial, us'd to this day in the Benediction of the Images of the Cross,
Witness, lastly, what is unquestionable authority, the Prayers extant in the Pontifical and Ceremonial, used to this day in the Benediction of the Images of the Cross,
As that, particularly, to omit several others, wherein the Priest prays, That the very Lignum Crucis, the Wood of the Cross which he dedicates, on purpose as it were to bar all Figures in the Construction, may be a wholsom Remedy to Mankind, a strengthning of Faith, a Comfort, Protection,
As that, particularly, to omit several Others, wherein the Priest prays, That the very Lignum Crucis, the Wood of the Cross which he dedicates, on purpose as it were to bar all Figures in the Construction, may be a wholesome Remedy to Mankind, a strengthening of Faith, a Comfort, Protection,
In the Consecration of those Divine Baubles, Agnus Dei 's, the Head of the Church himself, to make sure of the business, prays, That they may receive Vertue, ut virtutem accipiant, against all the Wiles of the Devil, Tempests, Pestilences, Adversities, Falling sickness, Fires, Miscarriages in Women, Iniquities,
In the Consecration of those Divine Baubles, Agnus Dei is, the Head of the Church himself, to make sure of the business, prays, That they may receive Virtue, ut virtutem Accipiant, against all the Wiles of the devil, Tempests, Pestilences, Adversities, Falling sickness, Fires, Miscarriages in Women, Iniquities,
and what not? and that they who carry them about them, and worship them, adds another Prayer, may partake of the Benefits of those great and transcendent Virtues they are endow'd with.
and what not? and that they who carry them about them, and worship them, adds Another Prayer, may partake of the Benefits of those great and transcendent Virtues they Are endowed with.
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After which I desire only to know, first, Whether or no we may not very rationally presume, that such Virtues as these come in for a share of the Reason of that Worship which is given to such Images of the Cross and Agnus Dei 's,
After which I desire only to know, First, Whither or no we may not very rationally presume, that such Virtues as these come in for a share of the Reason of that Worship which is given to such Images of the Cross and Agnus Dei is,
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after Consecration? And secondly, Whether or no the Bishop of Meaux has represented their Doctrine with that Sincerity and good Faith which might become a Person of his Character and Undertaking,
After Consecration? And secondly, Whither or no the Bishop of Meaux has represented their Doctrine with that Sincerity and good Faith which might become a Person of his Character and Undertaking,
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Now that these terms, how plausible soever, can have no place in the present business of Divine Worship, will appear from the consideration of the reason why they came to be used,
Now that these terms, how plausible soever, can have no place in the present business of Divine Worship, will appear from the consideration of the reason why they Come to be used,
and the reason of the different degrees of them, the different Excellencies, orders, Stations, and Capacities of Men who are their Object, which may therefore be given to them in different measures, and by different methods.
and the reason of the different Degrees of them, the different Excellencies, order, Stations, and Capacities of Men who Are their Object, which may Therefore be given to them in different measures, and by different methods.
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how excellent soever it be, neither can any part or parcel of Divine Worship which is founded thereupon, in any respect whatsoever be given to any thing besides himself;
how excellent soever it be, neither can any part or parcel of Divine Worship which is founded thereupon, in any respect whatsoever be given to any thing beside himself;
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because they are both of the same kind of Beings, to which civil respects belong, differing not specifically in their Natures, but politick Capacities only;
Because they Are both of the same kind of Beings, to which civil respects belong, differing not specifically in their Nature's, but politic Capacities only;
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Agreeable to what has been said, we may observe that the Law now before us prohibits the lowest sort of worship that we can possibly bestow on them, the external acts of bowing down to them,
Agreeable to what has been said, we may observe that the Law now before us prohibits the lowest sort of worship that we can possibly bestow on them, the external acts of bowing down to them,
Thus likewise the worship which the Devil requir'd of our blessed Lord, was no more than the bare exterior act of falling down, not only to, but before Him,
Thus likewise the worship which the devil required of our blessed Lord, was no more than the bore exterior act of falling down, not only to, but before Him,
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and that not upon considerations peculiar to that infernal Spirit, but for such a Reason as will hold against any other Creature, and much more its Image:
and that not upon considerations peculiar to that infernal Spirit, but for such a Reason as will hold against any other Creature, and much more its Image:
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Accordingly we find the Fathers frequently insisting upon these two places now alledged, as utterly irreconcileable with all use of Images in the business of Divine Worship;
Accordingly we find the Father's frequently insisting upon these two places now alleged, as utterly Irreconcilable with all use of Images in the business of Divine Worship;
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and indeed had they once broke in upon these comprehensive Precepts, as comprehensive as words can make them, by Salvo's and Distinctions, the trash and refuse of School-Divinity, it cannot well be imagined how they could have oppugn'd the Heathen Philosophers in this particular, who generally acknowledging one supreme God, gave only a relative and inferior worship to all created Beings,
and indeed had they once broke in upon these comprehensive Precepts, as comprehensive as words can make them, by Salvo's and Distinctions, the trash and refuse of School-Divinity, it cannot well be imagined how they could have oppugned the Heathen Philosophers in this particular, who generally acknowledging one supreme God, gave only a relative and inferior worship to all created Beings,
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or how they could have escaped the same condemnation with the Heathen world in general, who owning several inferior Deities, could, consequently give them,
or how they could have escaped the same condemnation with the Heathen world in general, who owning several inferior Deities, could, consequently give them,
even where the ultimate Object is right, have condemn'd the Gnostics of it, who terminated the worship they gave to Images of Christ upon Christ himself,
even where the ultimate Object is right, have condemned the Gnostics of it, who terminated the worship they gave to Images of christ upon christ himself,
for worshipping Christ under the notion of a Creature, notwithstanding those Hereticks alledg'd they worshiped Him only as the Image of God the Father, upon whom they ultimately terminated the the worship which they relatively gave to him? So repugnant are their distinctions with the comprehensive Precepts of God, in relation to his Worship,
for worshipping christ under the notion of a Creature, notwithstanding those Heretics alleged they worshipped Him only as the Image of God the Father, upon whom they ultimately terminated the the worship which they relatively gave to him? So repugnant Are their Distinctions with the comprehensive Precepts of God, in Relation to his Worship,
and the sense of the purest Antiquity, the best Rules we have to walk by. I might farther, in the last place, evidently display the utter inconsistency of one distinction,
and the sense of the Purest Antiquity, the best Rules we have to walk by. I might farther, in the last place, evidently display the utter inconsistency of one distinction,
and the almost unintelligible subtilties they are driven to in desence of their respective Doctrines upon this subject are, upon the whole, to any unprejudic'd person, a strong indication of a desperate cause.
and the almost unintelligible subtleties they Are driven to in Defense of their respective Doctrines upon this Subject Are, upon the Whole, to any unprejudiced person, a strong indication of a desperate cause.
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and a condition of Salvation it self, which some of the ablest Writers of the purest Ages of the Church, such as Clemens of Alexandria, Origen and Tertullian thought it unlawful for a Christian even to make, which the Fathers of those and after-times generall thought improper, at least, for the Churches of God;
and a condition of Salvation it self, which Some of the Ablest Writers of the Purest Ages of the Church, such as Clemens of Alexandria, Origen and Tertullian Thought it unlawful for a Christian even to make, which the Father's of those and Aftertimes general Thought improper, At least, for the Churches of God;
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which were afterwards introduc'd into those sacred places, upon the unhappy supposition they would prove proper motives to draw the Gentile world, who had been us'd to them, to their Assemblies, and the Christian Profession;
which were afterwards introduced into those sacred places, upon the unhappy supposition they would prove proper motives to draw the Gentile world, who had been used to them, to their Assemblies, and the Christian Profession;
a Doctrine, nourish'd in its growth, by notorious Treason and Rebellion, advanc'd and confirm'd by trifling Reasonings, frivolous or false Quotations, fabulous Stories, lying Miracles,
a Doctrine, nourished in its growth, by notorious Treason and Rebellion, advanced and confirmed by trifling Reasonings, frivolous or false Quotations, fabulous Stories, lying Miracles,
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remains an everlasting obstruction to the Conversion of the Jew; is without the least countenance from the written VVord of God, in the confession of our Adversaries themselves;
remains an everlasting obstruction to the Conversion of the Jew; is without the least countenance from the written Word of God, in the Confessi of our Adversaries themselves;
A Practice, lastly, not only besides the Rule of our Religion, but particularly repugnant to the Nature and Genius of the worship if requires, a worship in Spirit and Truth, that would be perform'd with as deep an abstraction from sense,
A Practice, lastly, not only beside the Rule of our Religion, but particularly repugnant to the Nature and Genius of the worship if requires, a worship in Spirit and Truth, that would be performed with as deep an abstraction from sense,
a worship that ought to ascend to its great object above, in steddy and direct rays of fervour and devotion, without the least refraction from sensible intermediate Objects, which clog, retard,
a worship that ought to ascend to its great Object above, in steady and Direct rays of fervour and devotion, without the least refraction from sensible intermediate Objects, which clog, retard,
That first, as to the Vulgar, the far greatest Part every where, and who carry no distinctions to Church with them, they inevitably plunge them into the Commission of the most crass and profound Idolatry;
That First, as to the vulgar, the Far greatest Part every where, and who carry no Distinctions to Church with them, they inevitably plunge them into the Commission of the most crass and profound Idolatry;
as well as the rest, and the Operations of one part being in every ones experience limited and depress'd by the weight and contrary tendency of the other visible Objects do in spite of our selves, most sensibly affect us;
as well as the rest, and the Operations of one part being in every ones experience limited and depressed by the weight and contrary tendency of the other visible Objects do in spite of our selves, most sensibly affect us;
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and consequently, a visible Representation of an invisible Object, suppos'd too to bear some Analogy to its Original, actually courting our Senses in the Duties of Devotion, which of all our Actions ought to be the most purely spiritual and refined, will, by insensible advances, work its self into an internal Respect and Veneration in the minds of its Votaries, will tye down the best of their Devotions to the Object of their Eyes,
and consequently, a visible Representation of an invisible Object, supposed too to bear Some Analogy to its Original, actually courting our Senses in the Duties of Devotion, which of all our Actions ought to be the most purely spiritual and refined, will, by insensible advances, work its self into an internal Respect and Veneration in the minds of its Votaries, will tie down the best of their Devotions to the Object of their Eyes,
For a further Confirmation whereof, I desire only, with St. Austin, to appeal to the Observation and Conscience of any, who ever repeats the Experiment.
For a further Confirmation whereof, I desire only, with Saint Austin, to appeal to the Observation and Conscience of any, who ever repeats the Experiment.
Quis adorat, vel orat intuens simulacrum, qui non sic afficitur, ut ab eo se exaudiri putet, ac ab eo sibi praestari quod desiderat speret, [ in Ps. 113. ] And therefore, Men may talk of their Intentions in the performance of such Actions as long as they please;
Quis adorat, vel Orat intuens simulacrum, qui non sic afficitur, ut ab eo se exaudiri putet, ac ab eo sibi praestari quod Desiderate speret, [ in Ps. 113. ] And Therefore, Men may talk of their Intentions in the performance of such Actions as long as they please;
and why should it not be the measure of that, as well as of our Obedience to any other of his Commands? Let us in a word, heartily bless God for the Reformation of our Church, from the Fopperies and Idolatrous Practices of the Romish Communion;
and why should it not be the measure of that, as well as of our obedience to any other of his Commands? Let us in a word, heartily bless God for the Reformation of our Church, from the Fopperies and Idolatrous Practices of the Romish Communion;
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and then who knows how soon God may arise, and have Mercy upon our Sion; for it is time, O Lord, that thou have Mercy upon Her, yea, the time is come. FINIS.
and then who knows how soon God may arise, and have Mercy upon our Sion; for it is time, Oh Lord, that thou have Mercy upon Her, yea, the time is come. FINIS.
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