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Robert
White
Henry
Mortlock
Prophetick
Pictures
working
under
Ground
Divine
Providence
humane
Discretion
enslaving
Conscience
seeming
Enemies
Macedonia
,
we
are
troubled
on
every
side
,
without
are
fightings
,
and
within
are
fears
.
the
things
which
belong
to
our
Peace
,
tossing
condition
Wilfulness
,
those
things
should
be
hid
from
our
eyes
,
Common
Good
disunited
Parties
Great
Body
repair
those
Breaches
Christian
Church
Imperial
Edicts
Bishops
,
Publick
Liturgies
Roman
Church
Christian
Church
Civil
Power
Eastern
Church
Power
of
Godliness
holy
Bishops
Divine
Spirit
Sacred
Order
Good
Works
real
Charity
pious
uses
Protestant
Charity
some
Great
men
had
sinister
ends
in
it
,
Great
Emperour
Heathen
Temples
Heathen
Temples
richly
endowed
Great
soever
just
,
pious
,
prudent
Spanish
History
Gotthick
Nation
Leander
Bishop
King
Reccaredus
Orthodox
Faith
Concil.
Tolet.
Great
men
King
confirmed
that
if
any
Bishop
,
Priest
,
or
Deacon
refused
to
observe
them
,
he
was
sentenced
by
the
Council
to
excommunication
;
if
any
of
the
higher
rank
of
the
Laity
,
the
penalty
was
paying
half
their
estates
to
the
Exchequer
,
if
others
,
confiscation
and
banishment
.
Arian
Bishops
Marian.
de
rebus
Hisp.
l.
Queen
Goswinda
Arian
faction
Spanish
Historians
the
Bishops
Great
men
Popes
Authority
.
Lucas
Tudensis
was
the
Popes
Legat
Marian.
l.
that
the
very
Acts
of
the
Council
contradict
it
.
that
they
sent
Legats
to
the
Pope
afterwards
to
have
the
Council
confirmed
by
him
that
nothing
appears
in
History
to
that
purpose
Greg.
Registr.
l.
National
Churches
Four
General
Councils
Your
Lordships
Predecessour
Polemical
Exercises
Righteous
Cause
honest
Mind
Fair
dealing
Noble
Birth
Protestant
Religion
God
Almighty
T.
G.
several
others
other
business
Christian
Church
First
Part
T.
G.'s
Roman
Church
T.
G
T.
G's
Book
TO
make
good
the
against
the
which
is
my
present
business
,
there
are
two
things
necessary
to
be
done
,
To
lay
down
the
right
To
examine
what
and
others
have
said
,
to
justifie
themselves
,
from
the
of
this
I
begin
with
the
consideration
of
the
not
only
because
my
Adversary
calls
me
to
it
in
these
words
,
&c.
But
because
the
weight
of
the
whole
matter
in
debate
depends
upon
it
,
and
whosoever
reads
through
's
answer
to
me
,
will
find
the
only
strength
of
it
to
lie
in
a
very
different
which
he
sets
up
,
which
if
it
prove
true
,
the
main
of
my
charge
must
fall
to
the
ground
;
although
however
by
his
way
of
writing
he
can
hardly
answer
the
character
I
had
given
him
,
either
of
a
lays
down
may
be
gathered
from
these
assertions
of
his
,
he
saith
i.
e.
i.
e.
From
these
assertions
,
it
is
no
hard
matter
to
form
's
notion
of
Idolatry
That
it
is
,
The
giving
the
Soveraign
worship
of
God
to
a
creature
,
and
among
the
Heathens
to
the
Devil
.
And
now
who
dares
charge
the
Church
of
with
Idolatry
?
I
do
not
wonder
that
he
calls
this
so
and
parallels
me
with
no
meaner
a
person
than
But
I
am
so
used
to
their
hard
words
,
that
I
can
easily
pass
them
over
,
and
immediately
apply
my self
to
the
debate
of
these
things
,
which
will
tend
very
much
to
the
clearing
the
true
be
not
consistent
with
the
of
one
Wherein
the
of
that
lies
,
which
being
given
to
a
makes
it
For
if
those
who
acknowledge
one
of
the
world
,
were
notwithstanding
this
,
guilty
of
and
that
be
,
as
then
if
we
can
prove
,
that
the
doth
give
any
part
of
that
which
is
due
to
to
any
thing
besides
him
,
we
may
still
justly
charge
them
with
although
they
believe
one
and
reserve
some
which
he
calls
to
him
be
not
consistent
with
the
of
one
of
the
world
?
Whom
I
suppose
will
not
deny
to
be
the
It
is
agreed
by
him
,
that
the
whole
world
was
guilty
of
without
excepting
the
among
them
;
therefore
our
only
business
as
to
them
is
to
enquire
,
whether
they
did
acknowledge
this
and
it
is
without
dispute
,
that
all
Christians
do
acknowledge
the
True
God
;
if
I
can
then
prove
,
that
such
have
notwithstanding
been
charged
with
by
those
whose
judgement
dares
not
refuse
,
I
hope
these
two
things
being
made
out
,
will
be
sufficient
to
prove
,
that
those
may
be
guilty
of
who
acknowledge
one
As
to
the
who
are
confessed
to
be
I
have
such
plenty
and
choice
of
evidence
in
this
matter
,
that
it
is
not
easie
to
know
which
to
leave
out
;
for
,
if
either
the
of
the
themselves
may
be
taken
;
or
the
of
the
of
the
concerning
them
;
or
the
of
the
or
of
those
who
disputed
against
their
or
of
the
it self
,
I
do
not
doubt
,
to
make
it
evident
,
that
those
who
are
charged
with
did
acknowledge
one
In
so
great
store
I
have
reason
to
consider
the
temper
of
the
person
I
have
to
deal
with
;
For
,
if
I
produce
the
of
the
themselves
,
it
may
be
he
may
suspect
,
that
the
dwelt
in
their
as
well
as
in
their
and
being
a
very
cunning
Sophister
that
he
might
perswade
their
to
write
for
one
that
he
might
have
the
belonging
to
him
:
as
's
Instruments
were
for
a
single
Person
,
that
the
might
be
put
into
his
hands
.
But
,
I
have
a
better
reason
than
this
,
is
already
undertaken
,
by
a
very
learned
of
our
is
plain
enough
in
this
matter
to
any
unbyassed
mind
;
as
appears
by
S.
saying
to
the
men
of
when
he
saw
the
Did
S.
mean
the
by
this
?
Did
he
in
good
earnest
go
abroad
to
preach
to
the
world
?
yet
he
preached
him
whom
they
ignorantly
worshipped
,
Although
S.
immediately
saith
and
afterwards
quotes
one
of
their
for
saying
and
it
is
observable
that
the
words
immediately
going
before
in
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
he
useth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
twice
more
in
the
verses
before
,
which
is
the
very
saith
doth
signifie
an
Doth
S.
then
say
,
we
are
all
the
and
not
an
ordinary
one
neither
,
but
the
very
Was
this
his
way
of
perswading
the
to
leave
the
worship
of
to
tell
them
,
that
No
:
it
was
far
enough
from
him
,
for
he
infers
from
that
saying
of
So
that
if
Saint
may
be
credited
rather
than
was
so
far
from
being
the
And
it
is
observable
,
that
S.
quotes
one
of
their
for
this
saying
;
notwithstanding
's
sharp
censure
of
them
out
of
with
which
,
the
force
of
S.
testimony
is
overthrown
.
But
he
was
not
alone
in
making
this
to
be
the
produces
it
to
the
same
purpose
,
and
adds
,
that
saith
wisely
in
this
case
so
far
was
he
from
thinking
their
(
which
he
applauds
the
for
saying
)
to
have
been
the
for
saying
I
grant
doth
say
so
;
but
suppose
St.
contradict
one
another
,
I
desire
to
know
whom
we
are
to
follow
?
Yet
if
had
considered
as
he
ought
to
have
done
,
he
would
have
seen
how
little
had
been
gained
by
this
saying
of
his
.
For
when
had
said
That
he
had
spoken
already
upon
this
subject
,
now
in
that
place
he
saith
,
hath
a
particular
conceit
about
the
power
of
the
names
;
and
hath
a
very
odd
discourse
,
unbecoming
a
Philosopher
and
a
about
the
and
that
the
same
words
had
great
force
in
their
which
they
lost
being
translated
into
other
Languages
;
and
saith
he
And
therefore
he
would
by
no
means
have
those
powerful
names
of
to
be
changed
for
any
other
.
By
which
for
all
that
I
can
see
,
would
as
much
have
scrupled
calling
the
Divine
Being
his
conjecture
be
true
,
that
is
the
same
with
the
old
and
according
to
the
common
permutation
of
those
letters
,
who
was
the
chief
among
the
He
saith
as
the
might
call
him
and
the
and
then
why
not
the
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
and
I
do
not
see
he
finds
much
fault
with
them
for
it
;
but
he
would
not
have
those
names
brought
into
the
which
had
been
defiled
by
such
impure
stories
and
representations
among
the
which
is
the
best
thing
that
he
saith
to
this
purpose
:
But
we
see
that
himself
doth
not
deny
that
either
the
did
own
a
or
that
they
had
proper
names
to
express
him
by
:
but
he
would
not
have
the
bring
those
names
into
their
And
that
grants
that
the
did
acknowledge
the
Supreme
God
,
will
be
proved
afterwards
.
But
whatever
his
opinion
was
,
we
are
sure
S.
by
the
that
was
known
among
the
did
not
mean
the
For
was
the
believing
the
to
be
the
which
S.
charges
the
with
?
Was
this
indeed
that
which
he
saith
not
only
Was
this
Was
this
&
c
?
Was
all
this
,
nothing
but
and
the
under
his
name
?
But
what
will
not
men
say
,
rather
than
confess
themselves
Although
these
Testimonies
of
Scriture
,
be
never
so
evident
yet
I
am
not
sure
but
may
be
the
mentioned
in
now
,
(
whom
he
mentions
for
my
sake
,
more
than
once
)
and
may
espy
a
even
the
there
,
where
I
can
see
nothing
but
the
discovery
of
the
True
God
.
Therefore
supposing
that
the
or
the
may
not
weigh
much
with
him
,
methinks
he
might
have
considered
what
the
men
of
their
own
Church
have
said
to
this
purpose
.
saith
he
in
his
on
that
place
saith
,
that
And
did
mean
any
otherwise
of
the
Heathens
,
when
he
saith
,
The
same
in
his
purposely
written
against
the
gives
this
account
of
their
Principles
of
Religion
(
Latriam
to
be
Others
again
And
so
he
proves
which
are
all
of
them
great
and
weighty
reasons
,
why
divine
worship
should
be
appropriated
to
God
alone
.
saith
he
he
saith
he
saith
From
which
remarkable
Testimony
we
may
take
notice
of
these
things
.
That
he
confesseth
many
of
the
whom
he
charges
with
did
believe
and
worship
the
is
so
proper
to
the
true
God
,
that
whosoever
gives
it
to
any
created
being
,
though
in
it self
of
real
excellency
,
and
considered
as
deriving
that
excellency
from
God
,
is
yet
guilty
of
being
given
to
a
creature
,
is
for
so
he
makes
it
to
be
,
in
those
who
supposed
to
be
the
And
I
desire
or
any
other
cunning
among
them
to
shew
me
why
a
man
may
not
as
lawfully
worship
any
part
of
the
world
with
a
to
be
the
of
the
as
any
whatsoever
?
For
if
be
a
sufficient
ground
for
in
one
case
,
it
will
be
in
the
other
also
;
and
I
cannot
but
wonder
so
great
a
judgement
as
should
not
either
have
made
him
justifie
the
on
this
or
condemn
the
in
giving
i.
e.
to
the
For
there
is
not
any
shadow
of
reason
produced
by
him
for
the
one
,
which
would
not
held
have
much
more
for
the
other
.
For
,
is
not
the
honour
of
the
members
of
the
to
the
mind
that
animates
them
?
If
is
not
much
more
any
part
of
the
body
capable
of
receiving
the
due
to
the
as
the
is
of
the
worship
that
is
given
to
him
.
Why
should
it
be
more
unlawful
to
worship
God
,
by
worshipping
or
the
or
any
inferiour
creature
,
supposing
to
be
the
of
the
than
it
is
to
shew
to
the
by
kissing
his
which
I
suppose
,
can
be
upon
no
other
reason
,
but
because
it
is
a
part
of
his
body
,
which
is
by
the
same
in
all
the
members
of
it
.
doth
not
therefore
say
,
that
the
saith
,
but
because
none
but
evil
would
draw
men
to
give
to
any
thing
but
himself
;
and
then
,
that
evil
Spirits
did
appear
to
heighten
and
encourage
this
devotion
,
by
acting
and
speaking
in
The
consequence
of
which
I
desire
to
consider
.
And
this
testimony
of
is
the
more
considerable
,
not
only
for
his
great
Authority
in
the
and
because
in
the
approbation
of
his
very
gravely
mentions
speaking
to
him
from
a
when
he
was
praying
before
it
,
it
seems
the
too
)
;
but
because
I
find
this
so
highly
applauded
by
and
others
for
the
best
account
of
the
in
opposition
to
in
his
speaking
of
the
of
God
he
distinguishes
them
into
which
he
utterly
condemns
saith
he
ever
have
parallel'd
the
of
the
with
that
of
the
if
he
had
thought
they
had
only
pictured
the
under
these
representations
?
In
another
place
he
puts
this
Question
To
which
he
answers
i.
e.
he
saith
But
he
grants
before
that
they
conceived
of
him
,
which
was
a
of
him
;
but
if
he
means
it
was
is
it
not
so
in
those
who
worship
him
most
truly
a
learned
treating
the
of
the
saith
expresly
saith
he
and
he
calls
them
's
leave
I
translate
for
so
I
am
sure
understands
it
saith
he
mark
that
knows
that
so
that
according
to
these
Heathens
did
truly
worship
the
true
God
But
saith
he
So
that
as
not
only
makes
use
of
the
arguments
produced
by
the
Heathens
to
prove
one
Supreme
God
,
and
thinks
them
considerable
:
but
saith
mark
that
and
quotes
the
saying
of
with
approbation
and
saith
and
he
adds
that
passage
of
S.
but
I
wonder
he
omitted
what
is
very
observable
in
the
same
chapter
,
holding
two
first
principles
,
saith
,
he
saith
in
his
discourse
against
insists
upon
this
as
an
argument
of
some
weight
to
prove
a
Deity
,
Which
surely
was
no
description
of
an
But
what
need
I
farther
insist
on
those
Authours
of
his
own
Church
who
have
yielded
this
;
when
there
are
several
who
with
approbation
have
undertaken
the
proof
of
this
in
Books
written
purposely
on
this
subject
:
such
as
Raim
.
Bregan
Mutius
Pansa
Liv.
Galant
Paul
.
Benii
but
above
all
Aug.
Steuch
.
Eugub
who
have
made
it
their
business
to
prove
,
But
I
am
afraid
these
may
be
as
hard
for
him
to
find
as
was
,
and
it
were
well
,
if
his
were
as
hard
to
find
too
,
if
they
discover
no
more
learning
or
judgement
than
this
,
Is
it
not
possible
for
you
to
entertain
wild
and
absurd
opinions
your selves
,
but
upon
all
occasions
you
must
lay
them
at
the
doors
of
the
I
have
heard
of
a
place
where
the
people
were
hard
put
to
it
to
provide
for
their
at
last
,
they
resolved
to
choose
two
men
that
were
to
stand
as
for
all
the
that
were
to
be
born
in
the
just
such
a
use
you
make
of
the
they
must
all
your
and
how
foolish
soever
an
opinion
be
,
if
it
comes
from
you
,
it
must
presently
pass
under
the
name
of
the
But
I
shall
do
my
endeavour
to
break
this
bad
custome
of
yours
,
and
since
thinks
me
a
I
shall
make
the
right
stand
for
his
own
And
because
this
is
very
material
toward
the
true
understanding
the
I
shall
give
a
full
account
of
the
sense
of
the
in
this
point
;
and
not
as
hath
done
from
one
single
passage
of
a
learned
(
but
by
their
own
Church
thought
presently
cry
out
Which
is
like
a
Country
Fellow
that
came
to
a
Gentleman
and
told
him
he
had
found
out
a
brave
of
Partridges
lying
in
such
a
Field
;
the
Gentleman
was
very
much
pleased
with
the
news
and
presently
asked
him
how
many
there
were
:
what
half
a
score
?
No.
eight
?
No.
Six
?
No.
Four
?
No.
But
how
many
then
are
there
?
Sir
,
saith
the
Country
Fellow
,
it
is
a
of
one
.
I
am
afraid
's
Covie
of
will
hardly
come
to
one
at
last
.
is
the
eldest
genuine
Father
extant
who
undertook
to
reprove
the
for
their
and
to
defend
the
Christian
worship
.
In
his
to
the
he
takes
notice
(
just
as
some
of
the
do
when
we
tell
them
of
the
of
their
which
the
more
ingenuous
confess
to
be
made
by
men
,
Aristotle
:
both
whom
he
confesses
,
although
they
differed
in
their
opinions
about
the
manner
of
the
formation
of
things
by
him
.
Afterwards
he
saith
,
viz.
Orpheus
for
which
he
produces
many
of
his
:
and
to
the
same
purpose
an
excellent
testimony
of
He
farther
shews
that
which
signifies
,
saith
From
these
arguments
he
perswades
the
to
hearken
to
the
which
the
had
made
of
himself
to
the
world
,
and
In
his
to
the
and
the
for
so
that
which
is
now
called
the
was
truely
the
and
that
not
only
written
to
the
but
to
the
too
,
who
at
that
time
was
saith
and
after
him
)
he
gives
this
account
of
the
of
the
then
so
warmly
managed
about
For
every
one
of
these
speaks
distinctly
to
he
denies
From
whence
as
well
as
from
other
arguments
,
he
proves
,
(
for
it
is
ridiculous
to
think
that
in
this
place
should
assert
the
equal
with
the
Father
and
Son
,
and
before
the
Holy
Ghost
,
as
some
great
men
of
the
Church
of
have
done
)
and
the
In
another
place
he
saith
who
said
not
because
dwelt
in
them
And
he
wondered
they
could
call
them
(
it
was
not
then
upon
the
account
of
their
being
that
the
Christians
rejected
this
worship
,
for
then
these
reasons
would
not
have
held
)
for
that
was
opinion
of
the
beginning
of
Neptune
,
Pluto
saith
he
Where
we
see
,
the
force
of
the
argument
used
by
in
behalf
of
the
Christians
,
lay
in
Gods
peremptory
prohibition
of
giving
divine
worship
to
any
thing
but
himself
;
and
that
founded
upon
Gods
right
of
dominion
over
us
by
vertue
of
creation
.
In
his
of
the
he
shews
for
which
end
he
produces
the
sayings
of
all
very
considerable
to
this
purpose
.
In
his
works
there
is
extant
and
the
in
which
nothing
can
be
more
evident
,
than
that
it
was
agreed
on
both
sides
Nay
the
looks
upon
But
there
are
plain
evidences
in
that
Book
that
it
is
of
later
date
than
time
;
therefore
instead
of
insisting
any
more
on
that
,
I
shall
give
a
farther
proof
,
that
in
his
time
it
could
be
no
part
of
the
dispute
between
the
whether
there
were
that
ought
to
be
worshipped
by
men
;
and
that
shall
be
from
that
very
to
whom
did
make
his
second
Apology
It
is
particularly
observed
of
him
,
by
the
and
he
was
so
confident
of
the
that
he
bids
not
punish
those
who
had
conspired
against
him
,
and
therefore
doth
not
wonder
that
and
other
under
him
But
in
the
which
are
left
of
his
writing
we
may
easily
discover
,
that
he
firmly
believed
an
whose
veneration
he
commends
,
were
looked
on
by
him
saith
he
he
saith
which
sometimes
he
calls
the
which
he
expresly
saith
And
in
one
place
he
saith
,
that
But
the
great
objection
against
such
and
others
lies
in
this
Which
being
the
most
considerable
objection
against
the
design
of
this
present
discourse
,
I
shall
here
endeavour
to
remove
it
,
before
I
produce
any
farther
testimonies
of
the
For
which
we
must
consider
,
wherei●
the
did
suppose
the
solemn
and
outward
acts
of
their
to
consist
or
in
or
in
some
whereby
they
supposed
did
make
known
his
mind
to
them
:
If
I
can
therefore
prove
,
that
the
did
in
an
extraordinary
manner
make
use
of
all
these
acts
of
to
the
it
will
then
necessarily
follow
,
that
the
controversie
between
the
and
them
about
could
not
be
about
the
worship
of
one
but
about
giving
to
any
was
the
most
solemn
and
frequent
among
them
;
in
so
much
that
but
the
most
solemn
part
of
that
was
that
which
was
performed
in
the
and
in
the
and
both
these
,
I
shall
prove
were
dedicated
to
the
The
first
was
built
at
and
called
by
which
stood
at
a
good
distance
from
the
place
where
the
foundations
of
the
great
were
laid
by
the
one
being
about
the
the
other
upon
the
There
is
so
little
left
of
the
memory
of
the
former
,
that
for
the
design
of
it
,
we
are
to
judge
by
the
general
intention
of
as
to
the
worship
of
the
of
which
gives
this
account
saith
he
I
do
not
deny
,
that
did
allow
the
worship
of
inferiour
as
of
and
of
as
of
but
since
it
is
plain
from
hence
that
he
acknowledged
a
since
he
deduced
the
reason
of
from
considerations
proper
to
him
,
since
he
appointed
a
as
the
chief
of
all
the
rest
,
tells
us
,
and
erected
a
it
is
incredible
that
he
should
design
it
for
any
other
than
the
What
force
was
there
in
's
reason
against
if
the
were
not
by
him
?
to
what
end
were
reasons
framed
against
a
thing
never
intended
?
and
which
would
not
hold
against
the
worship
of
unless
the
worship
of
them
were
supposed
to
be
carried
at
last
to
the
But
not
only
attested
this
till
the
were
erected
:
which
was
vowed
by
in
the
but
he
was
only
able
to
prepare
the
place
and
lay
the
Foundations
carried
it
on
was
at
vast
charge
upon
it
,
which
was
the
common
phrase
whereby
did
set
forth
This
magnificent
Temple
which
,
according
to
stood
upon
foot
of
ground
,
was
not
finished
till
after
the
expulsion
of
and
was
then
dedicated
with
great
solemnity
by
being
both
And
from
that
time
this
was
accounted
it
was
which
are
all
as
plain
Testimonies
that
this
was
designed
for
the
among
them
,
as
can
be
desired
;
bu●
if
any
thing
more
can
be
added
,
it
is
only
what
saith
in
his
To
this
th●
greatest
resort
was
made
especially
by
the
on
all
hither
the
came
and
made
thei●
before
the●
went
into
their
for
it
was
one
of
the
charges
again
hither
those
that
triumphe●●
came
and
offered
up
their
an●
laid
them
in
the
here
the
great
Souldiers
consecrated
the●●
and
hung
up
the
of
the
Enemies
,
by
which
means
it
came
to
incredible
riches
Here
,
the
great
was
observed
to
be
very
often
conversant
in
the
night
never
missed
saith
in
his
by
which
we
see
in
what
extraordinary
esteem
the
service
of
in
the
was
among
the
greatest
persons
in
from
whence
it
was
the
very
top
of
their
Religion
;
and
thinks
it
was
called
because
it
was
so
that
it
was
not
only
the
worship
of
the
but
a
than
was
used
at
any
other
If
any
worship
can
be
supposed
more
than
this
,
it
was
that
of
upon
the
whither
the
went
upon
the
and
there
met
the
Ambassadours
sent
on
purpose
from
the
whole
of
the
where
they
all
joyned
together
in
a
common
sacrifice
to
the
same
I
con
foresee
but
2.
Objections
against
this
evidence
for
the
of
the
among
the
Crete
.
To
these
I
answer
.
I
confess
that
had
their
in
the
but
we
are
to
consider
that
it
was
a
rule
in
their
Pontifical
Law
,
that
and
therefore
could
not
dedicate
the
same
because
the
Pontifices
,
saith
told
him
But
there
might
be
or
little
of
other
besides
;
as
knows
,
in
a
dedicated
to
or
the
there
may
be
which
do
not
hinder
the
main
design
of
the
worship
being
to
and
so
it
was
in
this
(
and
many
other
things
among
the
old
and
the
were
in
the
and
the
in
the
particularly
saith
,
as
to
this
of
the
The
only
question
then
is
Crete
?
For
which
we
are
to
observe
,
That
the
were
rejected
at
I
do
not
mean
only
that
they
were
rejected
by
their
Wisemen
as
and
others
,
but
by
their
most
ancient
Laws
about
mentions
a
of
the
preserved
in
the
among
which
this
is
one
And
that
this
was
no
invention
of
his
own
,
appears
by
what
at
large
discourseth
on
this
subject
where
he
shews
And
he
particularly
instances
in
the
and
the
and
the
of
the
but
,
he
saith
I
do
not
undertake
to
defend
all
the
nor
can
it
be
said
that
the
did
in
all
things
maintain
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
decency
of
worship
which
magnifies
them
for
,
as
appears
by
the
many
which
the
charge
the
practice
of
their
with
;
but
as
they
were
not
to
be
excused
in
other
things
,
so
we
ought
not
to
charge
them
with
more
than
they
were
guilty
of
;
I
mean
when
all
the
are
applyed
to
that
was
worshipped
in
the
But
some
are
to
be
excused
,
who
having
been
bred
up
in
the
and
practising
that
art
so
long
before
,
when
they
came
to
be
they
could
not
easily
forbear
giving
a
cast
of
their
former
employment
.
As
when
had
been
proving
the
natural
notion
of
one
in
the
minds
of
men
,
he
brings
in
the
was
a
meer
calumny
Jupiter
O.
M.
which
he
endeavours
to
disprove
Which
indeed
was
an
infallible
argument
,
that
could
not
be
the
but
for
all
that
,
might
not
the
call
the
by
the
name
of
The
Question
is
not
,
whether
they
did
wisely
to
make
use
of
a
name
so
corrupted
and
abused
by
abominable
Fables
;
but
whether
under
this
name
they
meant
the
or
no
?
and
they
thought
it
a
sufficient
distinction
of
him
from
that
infamous
of
the
that
they
called
him
were
the
titles
the
alwaies
gave
him
in
their
Which
not
only
shews
the
titles
they
gave
him
,
but
the
they
made
to
him
,
and
the
believing
him
to
be
the
and
yet
after
this
rips
up
all
the
of
the
as
though
the
at
the
same
time
believed
him
to
have
done
all
those
things
,
and
to
have
been
the
as
he
confesses
they
did
Which
words
are
a
very
plain
testimony
,
But
when
he
immediately
adds
Rhea
;
he
might
have
done
well
to
have
explained
himself
a
little
more
,
for
not
long
after
he
acknowledges
,
and
besides
these
,
the
he
saith
in
truth
,
they
made
but
one
,
rejecting
the
other
But
he
saith
and
what
then
?
this
is
only
a
dispute
about
the
name
,
whereas
the
question
is
,
whom
they
understood
by
that
name
;
and
some
think
it
was
the
most
proper
name
they
could
have
used
,
being
only
a
little
varied
from
the
name
the
was
called
by
in
the
Scripture
.
And
himself
confesses
and
what
other
name
had
they
to
call
him
by
?
especially
when
they
joyned
those
two
attributes
of
as
sufficient
to
prevent
any
mistake
of
him
.
That
the
character
given
of
this
by
the
can
belong
only
to
the
and
the
same
in
's
opinion
whom
he
means
saith
S.
they
understood
which
are
a
full
description
of
When
we
call
And
that
they
gave
him
the
titles
of
saith
Seneca
Jupiter
Opt.
Max.
And
lest
we
should
think
this
only
a
,
Senec.
Natur
.
Quaest.
l.
2.
c.
45.
he
tells
us
elsewhere
,
that
their
Ancestors
were
not
such
Fools
to
imagine
that
Jove
,
as
they
worshipped
him
in
the
Capitol
and
elsewhere
,
did
send
forth
thunderbolts
from
his
hand
,
(
as
his
Image
was
there
placed
sitting
in
a
chair
of
State
with
sometimes
a
Scepter
,
sometimes
a
Globe
in
one
hand
,
and
a
Thunderbolt
in
the
other
)
but
by
Jove
they
meant
the
same
that
we
do
,
the
preserver
and
Governour
of
the
Universe
,
the
Soul
and
Spirit
,
and
Lord
and
Maker
of
the
world
:
which
is
as
full
a
testimony
as
can
be
wished
for
,
to
our
purpose
.
The
title
of
Iupiter
Omnipotens
is
so
frequent
in
that
it
is
needless
to
cite
any
places
for
it
;
and
he
was
particularly
observed
by
the
ancient
to
be
so
nice
and
exact
in
all
matters
that
concerned
their
as
if
he
had
been
He
is
called
in
the
known
verses
of
produced
by
And
this
man
was
accounted
the
most
learned
among
the
on
which
account
his
testimony
is
the
more
considerable
.
But
besides
the
we
find
others
attributing
to
their
disputing
what
says
,
some
called
him
whereby
it
appears
that
they
looked
on
as
proper
to
him
:
So
in
the
speech
of
young
when
he
asked
him
he
said
which
signifies
no
less
than
an
When
the
miraculous
victory
was
obtained
by
over
the
by
the
prayers
of
the
(
as
say
upon
good
grounds
,
although
the
attribute
it
to
the
vertue
of
or
to
some
with
him
)
the
whole
Army
made
this
exclamation
,
saith
whereby
they
did
,
saith
he
,
by
which
it
is
evident
they
intended
this
honour
to
their
own
for
in
the
whole
Army
only
the
are
supposed
to
have
been
and
besides
this
upon
tells
us
there
is
still
to
be
seen
the
destroying
men
and
horses
with
thunder
and
lightning
.
who
lived
in
which
shews
not
only
their
esteem
of
him
,
but
the
particular
they
gave
to
him
Besides
the
of
him
in
the
they
made
to
him
on
special
occasions
with
his
lifted
up
to
Heaven
,
Liv.
l.
1.
c.
12.
when
his
Army
was
flying
,
and
then
makes
a
to
him
of
building
a
in
that
place
and
presently
he
speaks
to
his
Souldiers
,
as
if
he
were
sure
his
prayers
were
heard
,
upon
which
mentions
his
prayer
he
made
when
the
people
chose
him
would
have
pu●
the
on
his
head
,
sent
it
to
th●
to
the
with
this
saying
was
to
be
inaugurated
,
the
made
this
&c.
When
some
were
applauding
the
felicity
of
upon
the
taking
of
he
made
this
appeal
to
heaven
,
&c.
When
after
his
insolent
speech
against
the
in
the
he
cryed
out
affords
us
many
instances
of
to
the
in
his
and
the
cryes
out
at
the
sight
of
him
,
and
more
fully
in
the
following
Scene
And
in
his
and
again
It
was
a
custome
among
the
to
lift
up
their
and
by
way
of
amplification
to
cry
and
in
his
in
his
likewise
hath
many
prayers
to
the
with
the
acknowledgement
of
his
Almighty
as
in
the
prayer
of
And
in
the
prayer
of
So
in
the
prayer
of
In
the
prayer
of
Which
is
after
explained
in
these
words
And
in
the
prayer
of
But
besides
(
who
was
so
in
the
rites
of
that
he
would
never
have
brought
in
such
prayers
as
these
,
if
they
had
not
been
agreeable
to
the
we
have
the
like
instances
in
others
,
as
in
And
in
But
this
was
not
only
the
custom
of
their
may
imagine
to
have
been
as
extravagant
in
their
as
in
their
although
the
have
seldom
erred
on
the
right
side
in
yet
it
will
appear
to
have
been
the
practice
of
their
to
make
a
particular
especially
in
the
beginning
;
as
not
only
appears
by
but
by
the
quotes
it
as
the
old
of
beginning
their
Orations
which
himself
practises
in
his
Oration
but
in
other
places
reserves
it
for
an
extraordinary
occasion
.
and
at
the
conclusion
of
his
Orations
against
&c.
but
most
emphatically
&c.
(
where
the
were
kept
.
)
And
a
little
before
,
where
he
speaks
of
those
that
seemed
to
question
a
divine
Power
,
he
breaks
out
into
those
admirable
words
.
&c.
And
to
confute
his
observation
we
see
they
made
their
solemn
addresses
to
likewise
in
the
conclusion
;
Well
concludes
his
Book
both
in
the
as
he
speaks
at
the
conclusion
of
his
But
this
was
not
only
practised
by
but
by
their
in
the
Field
,
as
appears
by
that
when
he
was
in
a
great
streight
.
&c.
Thus
we
see
that
solemn
addresses
were
made
to
the
by
all
sorts
of
person
upon
great
ocasions
:
but
this
was
no●
the
only
way
whereby
they
testified
there
devotion
to
him
.
For
they
erected
to
him
,
as
in
that
transcribed
from
the
HANC . TIBI . ARAM. JUPPITER . OPT. MAX. DICO . DEDICO QUE . UTI . SIS . VOLENS . PROPITIUS . MIHI . COLLEGISQUE MEIS . &c. Inscript . Antiq. 23.12 .
dedicated
his
rich
Candlestick
made
with
admirable
workmanship
of
Gold
and
Jewels
in
these
words
,
In
the
old
we
find
several
made
to
for
the
safety
of
the
as
in
these
Sometimes
they
made
for
the
of
the
as
in
those
of
the
They
made
these
in
behalf
of
their
because
they
believed
them
to
be
under
his
particular
care
,
Thence
in
the
inscriptions
It
were
endless
to
repeat
the
that
were
made
to
him
alone
;
or
to
him
under
his
several
attributes
that
were
peculiar
to
him
,
as
Or
his
other
titles
,
as
Or
to
him
,
where
he
is
distinguished
from
the
rest
of
the
as
in
this
But
these
are
sufficient
to
my
purpose
,
which
was
to
shew
,
that
the
did
express
their
devotion
to
the
in
all
their
solemn
Of
which
there
is
but
one
part
remaining
,
in
the
which
they
supposed
was
to
be
done
by
And
that
they
looked
on
this
as
a
part
of
is
seen
by
dividing
their
Thence
there
were
three
chief
who
looked
after
the
rites
of
sacrificing
,
the
who
were
the
Judges
in
But
the
as
appears
by
many
passages
in
had
a
very
great
esteem
and
authority
in
the
Common-wealth
,
so
that
nothing
of
moment
was
done
without
them
:
and
the
younger
calls
it
but
the
great
reason
of
this
seems
to
be
,
that
they
were
sacred
to
thence
they
are
said
by
to
be
and
the
birds
were
said
to
be
and
they
who
refused
to
hearken
to
them
,
So
that
this
sort
of
was
peculiar
among
them
,
to
him
whom
they
believed
to
be
the
And
from
hence
we
may
understand
the
passage
in
where
he
blames
the
persons
that
came
to
the
Augury
with
so
much
sollicitude
of
mind
,
which
he
calls
which
they
did
,
saith
he
,
which
is
so
plain
a
form
of
supplication
to
the
brings
this
as
a
particular
instance
of
the
they
made
to
and
as
the
common
of
mankind
.
Thus
much
I
have
thought
necessary
here
,
to
clear
not
only
the
but
the
worship
of
the
among
the
I
now
proceed
to
other
testimones
of
the
in
their
disputes
against
the
made
an
to
the
same
in
the
behalf
of
the
wherein
he
doth
at
large
assert
the
concurrence
of
the
with
the
in
the
belief
and
proves
it
from
the
and
other
and
from
and
the
concerning
whom
he
adds
nay
he
saith
farther
But
then
to
the
question
did
refuse
to
worship
Images
?
He
gives
this
considerable
answer
But
wherein
could
they
make
them
equal
?
not
believing
them
to
be
equal
in
Power
and
Wisdom
,
for
he
supposed
before
,
that
one
was
allowed
on
both
sides
;
it
could
be
therefore
no
otherwise
than
by
giving
to
the
as
well
as
to
the
and
that
not
for
their
own
sakes
,
for
he
still
supposeth
them
to
be
thought
but
although
it
were
designed
to
give
honour
to
the
by
falling
down
before
any
parts
of
matter
,
he
thought
it
as
senseless
and
unreasonable
a
thing
,
as
for
a
man
to
honour
an
by
falling
down
before
his
It
was
not
then
we
see
the
supposing
which
made
the
so
peremptorily
deny
to
them
;
but
because
in
so
doing
they
should
make
the
saith
he
If
it
be
said
,
that
all
this
proceeds
upon
the
supposition
,
I
answer
The
contrary
appears
,
by
what
I
have
already
said
;
for
they
did
give
particular
honour
to
the
as
such
It
is
unreasonable
to
suppose
that
those
who
believe
one
Supreme
God
to
be
the
Maker
of
all
things
,
should
in
their
wholly
pass
him
by
in
the
worship
they
give
to
his
creatures
.
Of
the
Laws
of
the
Church
,
indeed
saith
Which
would
be
true
,
if
all
the
honour
due
to
God
,
did
lie
only
in
the
of
our
minds
;
but
as
well
observes
which
may
be
consistent
with
the
belief
of
the
And
I
do
not
deny
that
those
who
acknowledge
one
Supreme
God
,
may
have
their
minds
so
corrupted
as
to
judge
it
fit
to
give
that
to
a
which
is
only
due
to
the
but
I
say
,
it
is
unreasonable
to
suppose
that
as
long
as
they
acknowledge
them
to
be
they
should
not
give
at
least
that
to
them
,
which
But
of
these
things
afterwards
The
reasons
which
gives
do
equally
hold
,
supposing
the
true
God
not
to
be
wholly
passed
by
:
for
the
creatures
are
still
at
as
great
a
distance
from
the
Creator
;
which
is
the
main
reason
he
gives
against
the
the
worship
of
them
.
It
is
possible
to
suppose
,
that
those
who
believe
a
Supreme
excellent
Being
may
yet
give
him
no
at
all
not
out
of
any
disrespect
to
him
,
but
out
of
the
great
esteem
they
have
of
his
excellency
;
looking
upon
him
,
as
far
above
all
our
service
and
adoration
.
And
that
this
is
not
a
bare
supposition
of
a
thing
only
possible
,
appears
by
that
testimony
of
produced
by
S.
i.
e.
sensible
thing
to
And
the
same
S.
observes
out
of
and
some
of
the
are
quoted
by
him
,
saying
,
Therefore
we
ought
not
to
conclude
,
that
the
Heathens
did
not
believe
one
if
we
do
not
find
any
peculiar
and
external
sacrifices
that
were
offered
to
him
;
for
we
see
they
might
forbear
them
out
of
the
opinion
they
had
of
his
supereminent
excellency
.
supposeth
this
to
have
been
one
of
the
principles
of
the
And
the
Supreme
and
Invisible
God's
being
so
far
above
any
need
of
our
service
,
was
the
reason
given
by
the
and
the
why
they
shewed
so
little
outward
towards
him
whom
they
believed
to
be
the
Were
these
persons
for
the
worship
they
did
not
give
to
the
or
for
the
they
did
give
to
his
Creatures
?
and
it
is
plain
by
the
latter
was
the
matter
of
their
dispute
:
for
they
did
not
quarrel
with
the
about
the
of
the
but
for
not
worshipping
those
things
they
looked
on
as
his
and
if
their
fault
only
had
been
,
that
they
wholly
this
would
have
been
no
reason
against
the
who
might
have
worshipped
the
and
the
creatures
together
,
and
consequently
have
freed
themselves
from
the
force
of
the
which
required
no
more
but
giving
to
the
publickly
worshipped
,
without
any
declaration
of
their
minds
concerning
them
.
For
they
might
understand
them
as
they
pleased
;
as
we
see
the
wise
men
among
them
did
,
without
any
censure
or
reproach
from
others
.
If
it
were
lawful
then
for
Christians
to
give
a
to
any
creatures
with
an
intention
to
honour
God
thereby
,
I
cannot
see
how
the
were
excusable
in
their
sufferings
;
for
all
that
was
required
from
them
was
only
,
to
obey
their
and
offer
incense
to
their
Gods
.
Nothing
being
expressed
by
the
as
to
the
disowning
the
nor
as
to
declaring
in
what
sense
they
did
intend
to
worship
them
;
the
declared
,
he
was
for
the
being
observed
,
and
himself
in
his
own
writings
had
expressed
his
mind
as
to
what
was
it
then
made
the
Christians
refuse
obeying
the
Laws
,
when
so
many
Philosophers
had
said
,
that
these
Gods
were
only
parts
of
the
Universe
,
and
deserved
divine
worship
because
of
Gods
presence
in
them
?
If
they
had
not
thought
it
Idolatry
to
give
divine
worship
to
any
creature
,
it
is
very
hard
to
make
out
their
title
to
Martyrdom
.
For
if
we
look
over
the
Acts
of
the
Martyrs
,
we
shall
find
it
came
to
this
pinch
with
them
was
summoned
before
of
the
after
some
previous
discourses
saith
he
and
the
rest
agreeing
with
him
;
the
Judge
pronounced
their
sentence
,
which
was
accordingly
executed
.
When
was
summoned
before
he
gives
this
account
himself
of
the
passages
between
them
;
that
he
told
the
Governour
dismisses
him
for
that
time
;
the
next
time
he
lets
him
know
the
Emperour
had
so
great
a
regard
to
their
safety
,
saith
he
But
,
saith
then
gave
that
as
his
final
answer
,
I
might
bring
multitudes
of
instances
to
the
same
purpose
,
but
I
instance
in
these
two
,
because
they
were
men
of
eminency
for
their
learning
as
well
as
piety
.
Now
I
appeal
to
the
conscience
of
whether
upon
the
principles
of
worship
which
he
delivers
,
these
men
could
have
suffered
for
conscience
sake
any
otherwise
than
as
that
wanted
good
information
.
For
they
might
have
reserved
the
due
only
to
God
,
on
the
account
of
his
Supreme
excellency
,
and
have
given
only
a
to
those
whom
they
called
but
in
truth
were
only
and
what
harm
was
there
in
all
this
?
how
doth
that
appear
to
have
been
the
cause
,
when
they
say
no
such
thing
,
and
give
no
such
reason
of
their
refusals
?
besides
they
might
make
them
by
giving
them
for
that
is
due
only
to
God
himself
;
but
no
more
was
required
of
them
,
than
to
to
them
,
and
they
never
debarred
them
of
the
freedom
of
directing
their
intention
to
the
and
those
whom
they
called
they
might
understand
them
only
by
way
or
as
of
the
but
how
comes
sacrifice
alone
to
belong
to
God
?
and
what
sacrifice
?
and
that
to
be
done
to
creatures
with
a
respect
to
God
,
by
the
of
their
So
that
for
all
that
I
can
see
,
if
may
be
allowed
to
creatures
,
the
Primitive
Christians
were
not
so
wise
,
as
they
might
have
been
;
and
the
Modern
doctrines
of
worship
in
the
Church
,
would
have
saved
the
lives
of
thousands
of
the
and
not
only
of
the
common
sort
but
of
the
best
,
and
wisest
of
them
;
Who
sacrificed
their
lives
on
this
principle
,
that
,
But
if
that
pass
for
good
Divinity
,
I
do
not
see
why
the
Christians
needed
to
have
been
so
afraid
of
giving
to
any
thing
besides
God
,
for
upon
this
principle
they
were
afraid
of
impossibilities
:
For
as
long
as
they
preserved
in
their
minds
a
just
esteem
of
the
incomparable
excellency
of
God
above
his
creatures
,
they
were
uncapable
of
any
real
But
I
think
it
is
hard
to
pitch
upon
a
principle
more
repugnant
to
the
sense
of
the
than
this
is
;
as
I
hope
to
make
it
clear
before
I
have
done
with
this
argument
.
proceeds
to
dispute
against
the
worshipping
saith
he
he
saith
But
,
Because
it
was
pleaded
by
some
among
them
,
therefore
he
begs
leave
of
the
to
search
into
the
of
their
which
he
derives
from
as
the
rest
do
;
and
overthrows
the
worship
of
the
Poetical
Gods
upon
this
principle
,
Poetical
figments
saith
he
saith
he
and
here
knew
,
that
the
would
think
himself
particularly
concerned
(
which
the
And
so
he
proceeds
to
argue
against
the
other
as
the
and
others
,
whereby
all
their
were
reduced
to
the
too
,
from
the
same
principle
,
By
all
which
we
see
,
that
the
fundamental
principle
which
went
upon
in
this
elaborate
discourse
of
his
to
one
of
the
Wisest
ever
had
,
was
this
,
that
whether
they
called
it
or
what
name
soever
they
gave
it
;
nay
,
although
they
did
acknowledge
yet
if
they
gave
to
his
as
the
did
,
the
Christians
thought
it
so
unlawful
,
that
they
would
rather
die
than
comply
with
them
in
it
.
And
here
I
appeal
again
to
's
conscience
(
for
since
he
hath
shewed
me
the
way
,
I
hope
I
may
follow
him
in
it
)
whether
he
think
so
was
,
would
not
have
preserved
the
from
suffering
persecution
,
(
as
they
did
very
smartly
in
his
days
)
if
they
would
have
declared
themselves
to
have
understood
the
principles
of
the
after
the
own
way
and
they
might
have
directed
this
worship
as
they
had
thought
fit
,
and
have
disowned
all
the
ridiculous
and
prophane
stories
of
their
as
the
did
;
and
what
principle
then
could
hinder
the
Christians
from
complying
with
the
Laws
but
this
,
that
they
accounted
it
to
give
to
any
created
Being
I
proceed
to
who
understood
the
principles
of
the
as
well
as
any
;
and
exposes
all
their
with
as
much
advantage
as
any
Christian
Writer
,
in
his
After
he
hath
sufficiently
derided
the
and
the
he
comes
to
the
who
did
he
saith
make
an
(
the
whereof
were
not
surely
the
representation
of
a
thing
not
existent
,
as
a
and
yet
called
an
and
after
reckoning
up
he
calls
them
all
and
scorning
to
worship
Wood
and
Stones
did
of
them
.
And
so
runs
out
,
after
his
way
,
into
a
discourse
about
the
several
Nations
that
despised
and
worshipped
the
several
of
the
and
the
symbols
of
them
,
as
the
he
saith
Then
he
reckons
up
other
that
worshipped
the
as
animated
beings
;
others
,
the
and
the
and
the
who
said
yet
after
all
this
,
he
confesseth
,
And
for
the
proof
of
this
,
he
brings
the
who
all
acknowledge
as
well
as
and
then
adds
the
and
the
and
not
contented
with
the
he
heaps
the
testimonies
of
the
to
the
same
purpose
,
as
In
the
fifth
of
his
(
for
so
his
truely
are
)
he
falls
upon
this
subject
again
and
then
saith
to
the
same
purpose
,
he
grants
,
the
opinion
about
to
be
agreeable
to
the
and
shews
,
that
to
him
;
and
of
the
which
he
described
in
the
and
then
makes
this
observation
(
as
though
it
were
purposely
intended
for
(
not
to
the
saith
)
and
being
a
and
then
he
repeats
several
of
the
which
he
had
produced
before
to
which
he
adds
that
of
proving
God
to
be
one
and
incorporeal
;
and
of
reproving
the
opinion
of
the
vulgar
about
the
and
of
which
for
's
better
information
I
shall
set
down
,
is
so
far
from
thinking
this
an
improper
speech
,
that
he
saith
it
was
spoken
By
this
it
appears
,
that
they
who
boast
so
much
of
the
are
not
over
conversant
with
them
:
but
serves
them
,
for
a
whole
of
them
.
But
I
commend
for
his
modesty
,
for
when
he
had
said
,
this
was
the
sense
of
the
he
produces
no
more
but
good
and
he
is
so
kind
hearted
to
him
,
that
though
I
believe
he
hath
heard
how
he
hath
been
condemned
for
a
Heretick
,
yet
he
with
great
judgement
supposes
,
that
what
he
said
was
the
common
sense
of
the
But
besides
this
quotes
a
saying
of
approved
by
wherein
the
only
is
called
by
the
name
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
And
to
shew
that
one
Supreme
Being
was
received
among
the
Greeks
,
he
cites
farther
an
express
testimony
of
wherein
he
saith
,
there
parallels
with
that
saying
of
I
omit
the
testimonies
of
cited
before
,
but
to
them
he
adds
who
was
a
little
younger
than
and
lived
in
the
time
of
the
first
who
speaks
plainly
concerning
the
in
the
verses
cited
out
of
him
;
and
calls
and
whose
words
afterwards
are
so
full
of
that
I
cannot
forbear
setting
them
down
;
(
although
I
beg
pardon
for
mixing
so
much
of
a
foreign
language
in
an
English
discourse
)
he
bids
those
men
look
to
it
,
who
presume
upon
because
he
doth
not
at
present
punish
them
.
But
withal
he
quotes
a
saying
of
wherein
he
calls
and
another
of
a
very
ancient
Poet
(
in
the
saith
S.
wherein
he
begins
celebrates
the
mighty
power
of
God
to
this
purpose
.
saith
yet
farther
From
all
which
Although
these
things
might
be
sufficient
to
convince
a
modest
man
,
that
the
who
were
charged
with
by
the
did
agree
in
the
of
one
and
were
so
thought
to
do
,
by
those
who
managed
that
charge
against
them
;
yet
I
shall
proceed
from
his
disciple
:
and
see
if
the
state
of
the
were
altered
in
his
time
.
The
dispute
between
and
him
did
not
at
all
depend
on
this
,
freely
acknowledged
both
these
.
I
know
several
times
charges
him
with
being
an
but
whatever
his
private
opinion
was
,
he
owns
none
of
the
principles
about
Religion
in
his
Book
against
the
wherein
he
declares
himself
to
be
both
for
He
calls
God
the
and
saith
nay
he
calls
him
and
saith
Thus
far
seems
a
good
Christian
;
what
is
the
matter
then
between
and
him
,
that
they
could
not
agree
about
Divine
Worship
,
since
doth
acknowledge
the
supreme
excellency
of
God
,
and
consequently
that
is
only
due
to
him
?
Why
,
the
dispute
lay
in
this
point
,
contended
with
great
vehemency
saith
he
So
that
all
that
pleaded
for
,
was
either
an
inferiour
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
at
the
utmost
but
a
To
this
answers
two
ways
By
shewing
that
these
inferiour
were
not
good
which
he
proves
many
ways
,
but
chiefly
by
this
,
By
insisting
on
this
as
the
fundamental
principle
of
worship
in
the
Christian
Religion
,
This
he
inculcates
upon
all
occasions
;
this
he
lays
down
in
the
beginning
of
his
Book
,
and
elsewhere
where
the
hath
apparently
shuffled
,
rendring
that
place
only
thus
,
as
though
all
that
condemned
were
only
giving
equal
divine
worship
to
other
things
besides
God
.
Whereas
never
pleaded
for
that
,
but
that
men
should
give
in
the
very
terms
of
the
To
which
saith
he
This
he
so
frequently
insists
upon
throughout
his
Books
,
that
it
would
be
to
no
purpose
to
bring
all
the
places
;
these
being
sufficient
to
shew
that
the
state
of
the
did
not
depend
upon
their
giving
to
any
thing
besides
God
,
but
any
although
they
did
acknowledge
the
himself
doth
very
often
declare
he
saith
and
elsewhere
saith
he
and
he
quotes
a
little
after
's
epistle
to
wherein
he
appeals
to
and
several
other
passages
,
wherein
his
are
truly
set
forth
and
after
several
other
passages
of
about
the
ways
of
which
he
allows
,
he
concludes
with
this
,
Judge
now
Reader
,
whether
doth
make
the
of
the
and
what
reason
he
had
upon
so
slender
a
to
cry
out
But
I
have
not
yet
done
with
him
;
for
if
we
come
down
lower
into
the
times
of
the
when
this
was
again
revived
in
the
days
of
we
shall
find
the
very
same
acknowledgements
made
by
the
most
learned
and
judicious
of
the
who
undertook
to
answer
the
three
And
afterwards
h●
produces
the
concerning
him
he
saith
Of
these
things
,
he
saith
,
speak
,
but
above
all
he
commends
what
have
said
of
God
with
several
of
the
before
mentioned
;
some
of
which
are
repeated
by
to
the
same
purpose
But
these
things
will
be
made
more
clear
by
considering
the
of
the
and
S.
(
and
S.
never
quarrels
with
him
for
giving
the
title
of
to
those
for
,
saith
he
Of
these
according
to
utterly
rejected
the
concerning
the
and
that
for
's
reason
nay
he
calls
them
and
this
was
the
of
his
as
he
goes
about
to
prove
To
which
(
where
we
see
he
joyns
them
all
together
as
parts
of
that
which
is
only
to
God
:
)
But
is
very
much
displeased
at
the
and
would
have
been
glad
to
have
seen
it
struck
out
of
the
number
of
ten
(
as
some
in
the
World
have
done
in
answer
to
him
shews
By
which
we
see
,
that
the
as
it
was
hitherto
managed
between
did
suppose
the
belief
of
one
in
those
who
were
charged
with
the
practise
of
it
.
After
these
,
it
may
not
be
amiss
to
consider
,
what
the
ancient
of
the
his
name
saith
upon
this
subject
of
the
he
lived
,
saith
in
the
if
that
be
true
,
his
Authority
is
the
more
considerable
;
however
it
is
certain
translated
this
Book
,
and
th●●
makes
it
ancient
enough
to
our
purpose
.
He
brings
in
the
pleading
thus
for
themselves
To
this
,
he
brings
in
S.
Where
the
is
not
to
be
taken
alone
,
but
as
it
implies
the
going
along
with
it
,
and
the
professing
of
that
subjection
which
is
only
due
to
that
for
what
injury
were
it
to
for
a
man
only
to
have
the
name
of
but
the
injury
lies
in
usurping
the
under
that
name
;
so
the
nature
of
could
not
lie
in
giving
the
name
of
to
any
but
in
giving
that
which
that
name
calls
for
;
and
yet
this
here
is
supposed
to
be
consistent
with
the
acknowledgement
of
the
If
we
now
look
into
the
sense
of
the
of
the
against
the
we
shall
find
them
agreeing
with
the
other
.
appeals
to
the
consciences
of
men
for
the
clearest
evidence
of
for
in
the
midst
of
all
their
Idolatries
,
they
are
apt
upon
any
great
occasion
and
he
mentions
their
common
phrases
,
and
in
his
makes
use
of
the
same
arguments
,
and
saith
,
as
I
have
observed
already
,
and
afterwards
produces
many
of
the
he
saith
takes
it
for
granted
but
all
the
dispute
was
about
giving
to
any
else
besides
him
yet
because
he
knew
the
World
was
full
of
Fools
,
he
goes
about
to
prove
it
at
large
from
the
as
so
many
had
done
before
him
:
and
for
's
satisfaction
,
he
saith
(
although
as
good
at
as
any
of
the
Saturn
;
yet
who
can
tell
,
but
such
a
is
said
to
have
been
,
might
mean
an
by
him
?
But
I
am
sure
neither
nor
any
of
the
ever
thought
so
;
for
if
they
had
,
they
would
not
so
often
have
produced
his
to
so
little
purpose
.
And
to
the
mentioned
before
by
others
adds
those
of
Thus
far
we
have
the
unanimous
consent
of
all
the
of
the
against
the
that
the
did
acknowledge
one
Supreme
God
.
S.
tells
us
by
those
meant
the
and
he
thought
it
no
matter
what
name
is
called
by
,
so
the
same
thing
be
meant
.
It
is
true
S.
argues
against
it
from
the
but
withal
he
confesses
and
therefore
at
last
he
could
not
deny
,
But
he
wonders
This
indeed
was
a
thing
to
be
wondred
at
;
and
yet
no
doubt
,
they
thought
they
had
as
good
reasons
for
it
,
as
Mary
Magdalen
Martha
,
or
to
God
himself
.
So
the
better
for
a
for
new
born
and
yet
S.
tells
us
,
many
of
them
did
not
esteem
these
,
but
only
as
of
the
of
the
suitable
to
the
conditions
of
persons
:
but
will
not
say
,
that
he
only
understood
the
power
of
in
converting
but
if
he
had
,
he
had
given
a
much
better
reason
of
their
praying
to
her
:
yet
even
in
such
a
case
S.
thinks
it
were
better
to
pray
directly
to
himself
.
And
the
old
would
have
thought
they
could
have
directed
such
persons
to
proper
for
them
those
of
the
one
of
which
stood
the
other
But
I
need
not
give
such
particular
directions
,
for
I
am
afraid
their
are
scarce
left
in
for
neither
in
their
accurate
descriptions
of
can
tell
where
to
find
them
.
For
our
better
understanding
the
as
it
is
represented
by
S.
we
are
to
consider
that
not
only
and
the
rest
of
their
wiser
men
,
did
with
great
indignation
reject
the
as
they
called
it
and
wished
several
things
reformed
in
the
and
thought
themselves
as
unjustly
charged
with
the
practises
of
the
People
,
as
doth
for
their
Church
to
be
charged
with
all
the
that
some
make
to
among
them
confesses
that
(
as
in
the
they
are
to
pray
by
their
but
they
thought
the
people
were
better
let
alone
in
their
than
to
be
suffered
to
break
loose
from
that
subjection
which
their
kept
them
in
;
and
with
these
S.
reckons
the
he
saith
And
after
he
hath
discoursed
against
and
those
of
his
opinion
,
who
reduced
all
their
and
made
to
be
the
and
the
of
the
world
capable
of
on
that
account
;
in
his
he
undertakes
those
who
asserted
and
the
things
,
and
yet
pleaded
for
the
he
confesses
Paul
mentioned
in
the
entrance
of
this
discourse
to
prove
it
:
and
enquiring
how
the
came
to
such
knowledge
of
him
,
he
first
propounds
the
common
opinion
of
the
that
they
learnt
it
in
meeting
with
the
there
,
but
he
rather
(
and
with
good
reason
)
resolves
it
into
the
saith
he
But
it
seems
by
S.
that
there
were
two
opinions
among
them
at
that
time
about
for
some
,
of
whom
he
reckons
the
chief
were
for
the
although
they
acknowledged
them
to
be
subject
to
yet
they
looked
on
them
as
between
men
and
the
Gods
,
and
therefore
to
be
worshipped
;
but
others
who
kept
closer
to
the
doctrine
of
believed
none
to
be
but
such
as
were
but
were
shy
of
declaring
their
opinion
against
the
for
fear
of
displeasing
the
people
by
it
and
with
these
S.
declares
he
would
have
no
controversie
about
the
as
long
as
they
believed
them
to
be
he
saith
And
now
we
are
come
to
the
true
of
the
as
it
is
managed
by
S.
in
his
tenth
which
is
And
that
this
,
and
this
only
is
the
of
the
I
appeal
to
his
own
words
,
which
I
shall
set
down
in
the
language
he
writ
them
,
that
I
be
not
blamed
with
saith
he
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
he
gives
this
reason
why
he
made
choice
of
to
signifie
in
the
because
the
Latine
word
is
so
very
it
being
applied
to
the
of
land
and
therefore
could
not
so
properly
be
applied
only
to
nor
yet
because
that
according
to
the
custom
of
the
is
applyed
to
other
senses
;
and
the
same
reason
he
gives
as
to
other
names
.
For
my
part
,
I
quarrel
not
at
all
with
S.
of
the
word
,
and
think
it
proper
enough
to
apply
it
in
his
sense
:
which
comprehends
in
it
,
not
meerly
but
all
those
whereby
we
give
And
nothing
can
to
me
appear
more
senseless
than
to
imagine
that
S.
should
here
speak
only
of
proper
to
God
in
regard
of
his
distinguishing
that
from
an
when
it
was
agreed
on
both
sides
,
that
there
was
one
which
was
to
any
creatures
,
so
that
the
dispute
abou●
must
suppose
those
to
be
created
and
dependent
Beings
;
which
being
supposed
,
it
was
impossible
for
them
to
believe
they
had
in
them
.
B●●
if
it
be
said
that
the
dispute
was
,
whethe●
Sacrifice
did
not
belong
only
to
God
?
●
shall
hereafter
shew
,
that
there
is
no
reason
in
the
world
to
appropriate
only
to
my
present
business
is
only
to
prove
,
that
the
did
on
both
sides
suppose
which
I
think
is
manifest
from
S.
if
any
thing
can
be
made
so
.
But
if
this
be
not
full
enough
to
our
purpose
,
we
may
add
the
plain
testimony
of
to
S.
who
saith
This
man
seems
to
have
been
of
's
way
,
and
not
of
the
for
he
makes
and
so
understood
all
the
but
as
several
of
the
same
In
the
same
time
with
S.
who
saith
After
so
full
and
clear
evidence
of
the
consent
of
all
the
in
this
matter
,
not
taken
from
any
single
or
incoherent
passages
,
but
from
the
of
their
discourses
,
I
can
foresee
but
one
objection
against
it
out
of
which
I
shall
endeavour
to
remove
.
And
that
is
from
the
testimony
of
mentioned
by
and
S.
concerning
the
To
the
same
purpose
speaks
of
the
he
saith
But
although
this
take
not
off
the
force
of
our
former
evidence
,
which
lay
in
this
,
that
those
who
did
charge
the
Heathens
with
did
at
the
same
time
confess
,
that
they
owned
yet
I
shall
endeavour
to
prove
,
that
even
the
did
acknowledge
both
cited
by
our
do
expresly
contradict
for
one
of
them
saith
and
the
other
and
that
thinks
that
we
have
more
reason
to
believe
because
he
conversed
with
many
of
their
writings
in
their
own
language
,
whereas
only
saw
the
of
some
of
them
makes
this
their
great
principle
which
say
they
And
these
are
the
only
persons
I
have
heard
of
,
that
have
discovered
the
invention
of
making
which
seem
to
me
to
be
built
on
as
good
as
the
are
;
and
I
doubt
not
,
but
they
were
able
to
produce
as
many
experiments
for
the
hearing
of
those
as
others
do
to
justifie
their
predictions
.
But
there
were
others
among
them
,
that
thought
the
at
too
g●eat
a
distance
,
and
too
often
out
of
sight
,
and
therefore
they
would
have
more
constant
and
for
which
purpose
they
made
them
but
they
must
be
sure
to
be
of
a
proper
to
the
with
a
due
observation
of
days
,
hours
,
degrees
,
minutes
,
habits
,
prayers
,
and
whatever
else
they
knew
to
be
most
pleasing
to
the
Now
by
the
help
of
these
,
they
hoped
to
get
the
favour
of
the
and
by
the
favour
of
the
they
hoped
for
that
of
the
and
by
their
favour
they
hoped
for
that
of
the
But
it
seems
there
were
some
amongst
them
who
are
called
who
supposed
to
be
one
in
essence
,
but
to
be
many
in
regard
of
the
different
manifestations
of
himself
to
the
and
other
visible
beings
;
and
that
he
committed
the
care
of
this
lower
world
to
the
whom
they
called
and
all
If
the
former
representation
of
their
worship
be
true
,
and
that
they
thought
there
was
no
approach
to
the
Supreme
Deity
,
but
by
(
as
it
seems
to
be
)
that
might
give
the
occasion
to
and
others
,
to
say
because
it
seems
they
gave
no
immediate
worship
to
the
but
what
honour
they
gave
him
was
by
passing
through
so
many
to
him
.
And
this
may
be
a
very
probable
reason
why
the
in
the
was
looked
on
as
the
Supreme
and
the
highest
to
whom
any
worship
was
offered
:
and
therefore
called
by
the
by
the
by
the
by
the
and
by
the
so
the
Moon
was
called
or
the
worshipped
under
the
name
of
and
it
is
not
improbable
,
that
from
worshipping
the
might
have
their
name
from
rather
than
from
a
fabulous
son
of
describes
the
of
the
old
much
after
the
same
manner
,
that
they
all
worshipped
the
although
some
one
more
than
another
:
and
it
is
an
ingenious
conjecture
of
Doct.
's
,
that
whereas
saith
that
the
only
worshipped
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
it
is
read
in
the
MSS.
and
this
latter
implies
the
as
the
words
signifie
:
which
he
proves
from
that
the
old
did
acknowledge
speaking
of
the
of
the
old
saith
he
saith
he
not
much
different
from
these
,
were
whom
he
describes
as
we
have
done
before
.
But
he
tells
us
,
there
was
a
among
them
whom
he
calls
who
were
meer
and
these
being
excepted
,
he
saith
,
and
he
tells
out
of
them
,
their
particular
of
it
.
But
was
aware
of
the
parallel
between
the
practised
in
the
and
that
among
the
supposing
they
acknowledged
one
true
God
,
and
therefore
puts
the
Qustion
,
It
was
a
question
seasonably
put
,
but
not
so
wisely
answered
.
For
,
as
if
he
had
quite
forgotten
,
what
he
had
said
before
,
he
saith
,
But
alas
!
he
did
not
think
of
this
Question
,
when
he
said
the
other
things
;
and
he
was
not
bound
to
remember
them
now
,
but
to
say
what
served
best
for
his
present
purpose
to
clear
the
I
will
not
deny
then
,
but
there
might
be
a
Sect
of
who
did
only
in
name
own
any
thing
of
God
and
Religion
,
that
did
assert
the
Eternity
of
the
world
,
and
that
there
were
no
other
Gods
,
but
the
both
among
the
as
well
as
but
I
say
,
these
were
and
not
those
who
where
charged
with
among
them
were
such
as
believed
a
but
gave
to
Beings
created
by
him
The
like
is
suggested
by
some
concerning
the
as
though
they
attributed
only
to
the
and
those
who
take
all
things
of
this
nature
upon
trust
meerly
from
or
other
writers
,
may
think
they
have
reason
to
believe
it
;
but
if
we
look
into
those
who
have
been
most
conversant
in
the
writings
,
we
shall
find
a
different
account
of
them
.
in
his
Notes
on
saith
he
Mihr
the
Sun
And
to
this
is
very
agreeable
what
the
do
to
this
day
deliver
of
the
principles
of
their
Lords
descript.
of
the
Persees
,
p.
and
the
description
of
them
in
fully
accords
with
this
With
this
account
agrees
the
relation
of
concerning
them
,
Voyage
des
Indes
du
Sr.
Mandelslo
.
l.
1.
p.
215.
who
saith
,
he
saith
relates
a
particular
story
of
the
which
shews
the
acknowledgement
of
a
among
the
in
his
time
,
which
was
about
the
time
of
the
there
happened
a
mighty
drought
in
so
that
it
rained
not
for
seven
years
,
and
when
the
Kings
granaries
were
utterly
exhausted
,
and
there
was
no
hope
of
further
supplies
,
he
called
his
People
out
into
the
open
Fields
,
and
there
in
a
most
humble
manner
he
besought
to
send
them
rain
,
and
gave
not
over
praying
till
a
plentiful
shower
fell
upon
them
:
saith
he
But
that
this
Prince
was
yet
a
worshipper
of
the
appears
by
what
follows
,
when
the
had
him
at
his
mercy
,
and
made
him
promise
fidelity
to
him
,
by
bowing
of
himself
to
him
;
he
to
avoid
the
reproach
of
it
among
his
People
,
carried
himself
so
,
that
he
seemed
only
to
them
to
make
his
to
the
according
to
the
custom
of
his
But
it
will
add
yet
more
to
the
conviction
of
and
to
the
discovery
of
the
to
shew
that
those
which
are
at
this
day
charged
with
by
the
have
acknowledged
And
I
shall
now
shew
that
those
who
have
understood
their
own
Religion
,
have
gone
upon
one
of
these
three
principles
,
either
that
God
hath
committed
the
Government
of
the
world
under
him
to
some
inferiour
which
was
the
principle
of
the
and
of
the
is
the
of
the
and
therefore
the
parts
of
it
deserve
which
was
the
principle
of
and
the
is
of
so
great
perfection
and
excellency
,
that
he
is
above
our
and
therefore
what
external
adoration
we
pay
,
ought
to
be
to
something
below
him
:
which
I
shall
shew
to
have
been
the
principle
of
those
who
have
given
the
least
external
adoration
to
the
Supreme
God
.
These
things
I
shall
make
appear
,
by
giving
a
brief
account
of
the
of
those
parts
of
the
world
,
which
the
of
the
have
shewed
their
greatest
zeal
in
endeavouring
to
convert
from
their
There
are
two
in
the
(
if
I
may
call
them
so
)
from
whom
the
several
Nations
which
inhabit
there
have
received
what
principles
of
Religion
they
have
;
and
those
are
the
and
the
and
the
giving
account
of
these
will
take
in
the
ways
of
that
are
generally
known
among
them
:
For
the
I
shall
take
my
account
chiefly
from
those
who
have
been
conversant
among
them
,
and
had
the
best
reason
to
understand
their
Religion
.
who
went
first
upon
that
commendable
imployment
of
converting
the
and
one
of
the
learned
in
his
discourse
with
him
not
only
confessed
the
same
,
but
added
,
and
so
doth
not
only
relates
the
same
passages
,
but
gives
this
account
of
their
to
a
third
But
the
gave
a
more
particular
account
of
the
management
of
all
things
to
who
was
well
acquainted
with
him
,
and
was
fifteen
years
in
those
parts
.
they
make
one
to
be
the
who
hath
many
more
under
him
;
and
besides
these
,
they
have
particular
over
the
several
parts
of
the
world
,
as
the
had
.
They
believe
both
and
call
them
by
several
names
:
the
former
they
call
and
the
other
and
the
of
both
sorts
to
be
the
son
of
saith
Mr.
(
who
conversed
among
them
and
to
whom
refers
us
to
one
who
gave
a
faithful
account
of
them
)
Lords
descript.
of
the
Banian
Religion
,
p.
and
I
suppose
incontinent
persons
may
have
someone
instead
of
S.
to
pray
to
.
The
custom
of
their
daily
devotion
as
the
The
particular
devotion
which
the●
have
to
their
is
fully
described
by
in
his
late
into
those
parts
Amo●●
their
Saints
is
in
very
great
estim●tion
,
being
the
restorer
of
their
and
a
great
of
their
supposeth
him
to
be
the
〈◊〉
with
him
whom
the
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
and
those
of
or
as
Lords
descript.
of
Banyans
,
c.
in
all
which
parts
he
is
in
very
great
him
they
look
on
as
the
great
propagator
of
their
in
the
and
they
say
he
had
disciples
,
but
he
chose
ten
out
of
them
,
all
to
disperse
his
opinions
.
From
whence
it
is
supposed
that
the
of
the
hath
spread
it self
not
only
over
it self
,
and
too
;
where
it
is
an
usual
thing
for
persons
to
drown
,
burn
or
famish
themselves
for
the
honour
of
was
brought
into
years
after
Christ
from
or
rather
tells
us
,
for
assures
us
only
published
his
papers
in
his
own
name
)
which
he
supposes
,
was
brought
in
by
a
mistake
for
the
Christian
Religion
,
(
and
surely
it
was
a
very
great
mistake
)
but
for
all
that
,
hath
found
a
●trange
resemblance
between
the
Roman
Religion
and
theirs
.
saith
he
the
Order
of
Friers
among
them
,
)
I
desire
once
more
to
make
use
of
his
Friends
kindness
for
that
he
may
see
,
whether
I
have
translated
him
right
or
no.
In
all
this
,
he
mentions
nothing
of
the
Christian
Religion
,
but
only
the
rewards
and
punishments
of
another
world
;
which
most
Nations
of
the
world
have
believed
;
and
for
their
other
resemblances
much
good
may
they
do
themselves
with
such
parts
of
Christianity
.
To
these
saith
of
their
Hist.
of
But
for
this
last
cause
of
I
might
have
imagined
he
had
been
describing
a
sort
of
men
much
nearer
home
.
The
same
resemblances
and
stands
amazed
at
in
here
again
,
he
Denix
;
(
but
he
saith
,
but
with
a
and
which
is
yet
more
observable
,
especially
to
a
and
which
adds
yet
more
cause
of
admiration
,
whom
he
calls
saith
he
But
to
increase
the
admiration
yet
more
,
in
his
late
account
of
his
return
from
by
the
way
of
calls
it
(
where
he
saith
yet
there
he
found
but
above
all
he
wondred
at
their
and
to
him
all
the
saith
he
which
he
looks
on
,
as
a
notable
trick
of
the
to
steal
these
customs
from
and
to
carry
them
into
such
a
remote
part
of
the
world
,
where
he
little
dreamed
of
being
found
out
in
his
villany
,
had
not
chanced
to
have
passed
that
way
from
I
find
these
Authours
very
much
puzzled
,
what
account
to
give
of
all
these
customs
and
ceremonies
of
theirs
among
runs
back
to
others
to
S.
when
alas
!
they
all
came
from
the
very
same
fountain
,
from
whence
they
came
into
the
And
they
do
not
want
wit
to
defend
themselves
upon
the
very
same
grounds
,
that
they
do
:
as
for
instance
,
in
their
(
as
they
esteem
them
)
as
most
proper
to
our
purpose
.
in
his
epistle
to
of
the
I
would
he
had
told
us
what
answer
he
gave
them
;
but
I
find
not
a
word
of
that
:
neither
can
I
see
what
it
was
capable
of
,
unless
he
told
them
,
that
they
lied
.
And
we
have
a
considerable
of
an
understanding
who
had
the
curiosity
to
enquire
strictly
into
the
worship
the
gave
to
their
when
he
was
at
the
of
the
discoursing
with
one
of
the
most
learned
men
among
them
,
he
proposed
to
him
the
Question
,
and
reproaching
them
with
it
,
as
a
thing
very
unreasonable
;
they
gave
him
this
remarkable
answer
,
Brahma
,
Mahadeu
,
Genich
saith
he
And
I
desire
to
be
resolved
by
whether
upon
these
principles
they
were
guilty
of
or
no
?
I
am
sure
their
Church
accounts
them
so
;
and
yet
they
neither
believe
their
to
be
upon
them
;
and
if
they
be
guilty
upon
these
principles
,
can
never
clear
the
But
besides
,
they
have
another
way
of
defending
themselves
,
which
the
same
Author
gives
this
account
of
,
If
this
principle
of
theirs
were
true
,
I
hope
they
might
stand
upon
even
terms
with
as
to
the
For
if
the
belief
on
one
side
will
justifie
his
Church
from
a
sufficient
object
of
adoration
being
supposed
to
be
present
,
I
hope
the
same
supposition
on
their
side
may
do
it
too
;
so
that
if
men
can
be
but
enough
in
their
opinion
about
a
thing
,
they
need
not
doubt
the
lawfulness
of
the
worship
they
pay
to
it
.
And
that
this
is
not
a
meer
supposition
not
only
appears
by
the
Testimony
of
this
inquisitive
Person
,
but
by
what
saith
of
the
and
by
what
of
the
in
the
for
thirty
years
,
hath
said
upon
this
subject
.
In
his
discourse
about
the
best
means
of
converting
the
printed
by
he
tells
us
of
a
among
them
which
they
call
and
the
and
the
and
as
one
of
the
converts
said
This
,
saith
Persians
;
and
if
may
be
credited
and
it
seems
to
be
the
very
same
which
had
from
the
and
contains
in
it
the
most
plausible
of
giving
to
any
thing
,
which
is
proposed
for
adoration
.
offers
a
great
many
arguments
against
this
opinion
,
but
I
dare
say
not
one
of
them
stronger
or
plainer
than
those
which
are
daily
brought
against
and
yet
will
by
no
means
allow
any
therein
,
because
the
object
supposed
to
be
present
,
deserves
our
adoration
.
But
the
generality
of
the
people
confesses
did
acknowledge
a
whom
they
called
And
the
gives
against
this
way
of
worship
among
them
deserve
our
consideration
.
and
his
argument
must
hold
as
to
both
,
or
else
it
doth
not
reach
home
;
for
the
are
observed
more
to
pray
to
their
for
riches
,
and
health
and
honour
,
than
for
what
belongs
to
another
life
.
Very
well
again
:
and
if
▪
this
argument
signifie
any
thing
,
it
must
extend
to
their
incapacity
of
receiving
their
addresses
for
want
of
divine
knowledge
;
otherwise
they
might
pray
to
still
,
as
at
least
between
God
and
them
.
All
which
I
grant
to
be
reasonably
,
and
truly
said
,
and
only
desire
they
may
be
remembred
against
another
day
:
and
what
he
adds
It
remains
now
,
that
I
consider
the
of
the
that
I
mean
,
which
is
properly
theirs
,
and
is
by
Writers
commonly
called
the
among
them
,
and
by
Although
he
admires
them
for
their
he
saith
who
came
later
from
thence
saith
,
Trigautius
saith
to
the
same
purpose
with
he
saith
But
that
which
is
more
material
to
our
present
business
,
is
,
to
consider
the
of
a
not
long
since
given
at
by
the
after
advising
with
and
the
full
consent
of
the
Which
resolution
,
and
decree
was
Printed
in
the
of
the
the
same
year
,
with
the
annexed
to
it
,
and
his
peremptory
command
for
the
observation
of
it
by
all
and
that
of
the
I
have
seen
,
was
attested
by
a
publick
to
agree
with
the
which
case
will
help
us
very
much
to
the
right
understanding
the
according
to
the
sense
of
the
Church
of
The
case
was
this
;
The
of
the
having
had
a
plentiful
harvest
in
and
many
of
the
Great
men
embracing
the
by
their
means
;
the
of
other
especially
the
had
a
great
curiosity
to
understand
the
arts
,
which
the
used
in
prevailing
with
so
many
Great
persons
to
become
and
upon
full
enquiry
,
they
found
they
gave
them
great
liberty
,
as
to
the
as
they
call
them
besides
,
they
did
forbear
their
in
the
in
the
when
they
and
giving
to
them
,
because
the
of
their
would
not
permit
them
to
use
them
;
but
that
which
is
most
to
our
purpose
is
the
liberty
they
gave
the
in
two
things
as
they
are
bound
by
vertue
of
their
office
to
do
twice
a
month
,
or
else
they
forfeit
their
places
,
and
there
to
prostrate
themselves
before
the
with
all
the
that
others
used
;
and
swearing
before
it
when
they
enter
into
their
office
,
so
they
did
secretly
convey
a
among
the
flowers
,
that
lay
upon
the
or
hold
it
cunningly
in
their
hands
,
and
direct
all
their
adorations
to
the
by
the
inward
intention
of
their
minds
.
and
the
same
as
to
Confucius
;
because
the
declared
that
they
intended
only
to
give
the
same
reverence
to
the
of
their
which
they
would
do
to
if
they
were
still
living
;
and
what
they
offer
to
them
is
nothing
but
what
they
would
give
them
,
if
they
were
alive
,
without
any
intention
to
beg
any
thing
from
them
,
when
they
know
them
to
be
dead
:
and
the
same
allowance
they
gave
,
as
to
the
of
their
about
which
many
Ceremonies
were
used
by
them
.
The
of
S.
order
,
being
well
informed
of
the
of
these
things
,
from
the
they
send
a
to
the
concerning
them
,
who
by
his
represents
it
to
the
whereupon
the
was
called
,
and
after
great
deliberation
and
advising
with
the
about
it
,
they
made
their
wherein
,
they
by
several
declare
it
And
lest
any
should
imagine
it
was
only
which
they
stood
upon
(
as
they
make
use
of
several
expressions
,
on
purpose
to
exclude
this
,
for
so
they
resolve
the
seventh
Quere
,
and
the
eighth
and
to
the
ninth
expresly
from
this
we
may
observe
several
things
to
our
purpose
.
is
consistent
with
the
belief
of
the
and
reserving
For
the
calls
the
of
the
and
consequently
the
must
be
yet
it
is
very
clear
that
the
(
especially
the
did
never
intend
to
give
to
the
to
the
hath
at
large
proved
that
the
and
as
he
tells
us
Therefore
the
worship
they
give
to
the
as
they
suppose
them
)
must
be
of
an
and
yet
the
of
the
by
the
direction
of
the
condemn
this
for
That
giving
an
on
the
account
of
when
it
appears
to
be
is
utterly
For
this
is
the
only
imaginable
reason
why
the
did
so
absolutely
condemn
the
worship
of
and
their
in
the
explication
of
this
decree
,
saith
he
saith
he
By
which
it
appears
,
that
there
are
some
external
acts
of
so
proper
to
that
although
a
man
hath
never
so
clear
apprehension
in
his
mind
of
the
above
the
creatures
he
worships
,
yet
the
giving
that
worship
to
them
makes
his
act
to
excuse
these
things
,
speak
very
high
things
of
and
of
his
admirable
and
surely
not
without
great
reason
,
if
their
relations
hold
true
,
as
I
see
no
reason
to
suspect
them
:
but
the
more
is
extolled
,
the
worse
they
make
their
own
case
,
for
all
these
acts
of
towards
him
,
are
condemned
for
and
how
then
comes
the
to
be
otherwise
,
who
,
I
dare
say
,
never
was
so
great
a
nor
did
so
much
good
in
the
world
,
as
the
did
?
But
at
last
,
they
would
have
all
these
honours
to
to
be
only
prayers
only
excepted
:
but
we
see
,
notwithstanding
all
their
pretences
,
the
have
condemned
them
as
guilty
of
That
the
were
not
of
's
mind
For
all
these
were
directed
by
the
of
the
persons
to
the
secret
which
lay
among
the
upon
the
but
notwithstanding
,
this
in
their
opinion
were
a
fit
object
of
worship
,
yet
other
circumstances
did
so
much
alter
the
nature
of
it
,
that
they
declare
these
acts
to
be
in
themselves
unlawful
.
By
actions
going
whither
they
are
intended
,
I
do
not
mean
,
as
that
I
do
not
think
of
that
which
I
do
think
of
;
but
my
meaning
is
,
that
such
a
directing
the
intention
of
the
mind
doth
not
give
a
to
the
of
the
that
it
becomes
by
vertue
of
such
an
intention
of
the
mind
,
but
that
the
may
so
determine
the
nature
of
our
as
to
make
them
unlawful
,
whatever
the
of
the
mind
be
.
And
thus
the
here
resolves
the
case
;
the
Persons
used
only
those
that
may
be
directed
to
by
a
secret
of
the
mind
;
they
suppose
a
a
fit
object
for
and
going
together
into
an
and
using
all
the
external
(
as
calls
them
)
which
the
rest
did
,
they
direct
their
by
vertue
of
this
intention
to
the
yet
although
the
thought
this
rightly
directed
,
they
condemn
the
acts
as
in
themselves
unlawful
.
But
of
these
things
hereafter
;
the
first
being
sufficient
to
my
present
purpose
,
to
shew
that
according
to
the
present
sense
of
the
is
consistent
with
the
acknowledgement
of
one
From
the
of
the
I
proceed
to
that
of
the
whose
Dominion
hath
extended
it self
over
that
vast
from
the
utmost
parts
,
to
the
that
way
;
and
this
acount
I
shall
give
from
the
least
suspected
in
this
matter
of
the
who
had
conversed
most
among
them
,
and
made
it
their
design
to
understand
their
1246.
after
the
horrible
devastations
made
by
the
as
his
to
them
and
after
a
year
and
four
months
stay
among
them
he
gives
this
account
of
their
Religion
,
and
yet
he
saith
but
their
worship
they
gave
to
which
he
there
at
large
decribes
.
But
there
is
an
whom
he
calls
which
they
believe
to
be
the
and
the
same
thing
is
affirmed
by
After
him
the
ninth
of
who
passed
through
the
several
of
the
and
gave
an
exact
account
to
his
of
the
he
found
among
them
.
In
the
conference
he
had
with
(
who
was
then
the
Emperour
told
him
Moals
(
which
is
the
name
they
call
themselves
by
,
that
being
the
name
of
the
from
whence
came
,
the
being
another
but
better
known
to
the
(
saith
he
,
and
he
added
But
there
was
a
among
them
,
whom
he
calls
but
it
seems
by
their
discourse
,
For
when
the
who
disputed
with
him
before
And
afterwards
he
acknowledged
And
of
another
he
confesses
and
he
affirms
the
same
of
the
in
general
and
yet
they
make
and
worship
many
by
their
agrees
with
the
former
,
saying
of
the
brings
several
examples
of
who
laid
the
foundation
of
the
And
that
the
who
have
not
embraced
did
still
acknowledge
and
worship
one
is
confessed
by
among
the
and
the
same
of
the
ancient
who
were
a
race
of
living
beyond
the
The
like
might
be
easily
discovered
of
the
most
considerable
of
the
if
it
would
not
have
swelled
this
discourse
into
too
great
a
Bulk
;
in
general
we
take
this
remarkable
Natural
and
Moral
History
of
the
Indies
,
a
learned
who
lived
seventeen
years
in
those
parts
.
(
saith
he
,
speaking
of
the
Ignota
Deo
,
To
the
unknown
God
And
in
another
place
he
saith
,
But
there
is
so
pregnant
a
concerning
the
acknowledgement
of
a
Supreme
among
the
that
it
ought
not
to
be
slightly
passed
over
.
The
thing
it self
is
confessed
not
only
by
but
by
who
was
himself
a
born
,
and
afterwards
an
and
these
two
mention
the
conference
between
the
last
of
the
wherein
,
the
told
the
Spanish
Priest
But
the
most
perfect
account
of
their
way
of
worship
is
delivered
by
who
was
himself
of
the
by
the
and
he
corrects
several
mistakes
of
and
other
which
were
occasioned
by
their
ignorance
of
the
He
saith
Manco
Capac
(
who
was
the
founder
of
the
of
the
But
the
main
thing
he
discovers
as
to
their
and
Camac
from
whence
he
infers
He
saith
saith
he
And
withall
he
adds
Tici
Viracocha
,
Pachaia
Chacher
,
Pacharurac
,
He
tells
us
whose
bodies
were
set
up
in
the
of
the
on
either
side
his
and
in
the
of
the
were
the
bodies
of
the
after
the
same
manner
:
in
which
he
observes
,
They
have
likewise
great
respect
for
the
and
especially
for
the
which
they
call
as
they
have
for
the
which
he
saith
again
which
the
because
they
represented
them
as
mistook
for
the
worshipped
among
them
,
which
knew
nothing
of
it
,
but
saith
,
that
they
called
them
They
have
likewise
a
great
veneration
for
the
as
the
production
of
the
and
for
the
but
as
to
all
these
,
they
give
only
an
to
them
;
but
they
reserve
for
the
although
he
had
no
erected
by
the
yet
the
same
Author
tells
us
,
King
of
the
there
was
a
Valley
,
called
and
when
the
demanded
subjection
to
him
,
and
to
joyn
in
the
worship
of
the
he
said
,
Pachacamac
At
last
the
difference
was
composed
on
these
terms
,
the
were
to
retain
the
but
to
forbear
any
of
him
,
as
unworthy
of
him
,
and
humane
and
to
receive
the
worship
of
the
and
the
to
admit
the
one
of
the
made
use
of
this
argument
to
the
that
the
could
not
be
the
said
he
saith
he
(
so
the
still
called
him
By
these
things
,
it
fully
appears
,
that
the
mighty
while
it
was
under
the
of
the
did
acknowledge
to
whom
they
gave
as
most
proper
for
him
;
and
at
the
mention
of
his
name
,
although
they
offered
their
to
the
And
it
is
observable
what
the
same
excellent
farther
adds
Unknown
God
:
which
was
the
inscription
on
the
from
whence
S.
one
that
had
it
from
intimate
familiarity
with
the
descript.
of
And
when
a
principal
person
of
was
here
in
he
averred
in
his
late
Paulus
Juvenaeus
Atoachan
,
Atoachan
testifies
concerning
some
of
the
ancient
he
saith
takes
notice
of
the
false
and
imperfect
description
which
is
commonly
given
of
the
of
the
and
saith
of
the
Inhabitants
of
Mozimo
;
and
if
we
believe
him
,
the
same
others
say
of
the
a
people
that
inhabit
the
farther
parts
of
who
declare
say
that
the
of
the
Tambram
:
and
he
saith
,
Cranganor
:
and
that
in
they
call
the
but
he
adds
saith
Vartomannus
and
the
same
is
confessed
by
The
people
of
gives
this
general
testimony
of
them
,
is
supposed
to
have
been
the
ancient
Seat
of
the
from
whence
the
of
the
did
spread
it self
:
and
here
descript.
of
who
lived
long
among
them
,
saith
,
The
Ceremonies
of
their
worship
,
the
of
their
(
or
are
such
,
that
,
some
few
things
excepted
,
one
would
imagine
no
great
difference
between
the
and
the
and
devotions
there
who
hath
given
an
account
of
the
late
into
those
parts
,
confesses
saith
he
he
thinks
,
he
hath
cleared
the
difference
between
them
by
saying
,
As
to
the
former
,
we
have
seen
the
general
consent
of
the
(
which
is
no
token
of
their
uncertainty
)
and
that
many
of
them
did
think
most
proper
to
him
;
and
for
the
latter
,
if
they
suppose
those
to
be
so
by
to
the
I
do
not
see
,
how
the
difference
is
made
appear
between
the
they
made
to
their
by
their
and
those
made
in
the
unless
it
be
sufficient
to
say
,
that
the
hath
only
power
to
and
not
the
And
therefore
very
wisely
confesses
with
the
which
the
likewise
gives
to
the
but
of
these
things
afterwards
If
from
the
the
model
of
this
would
allow
us
to
search
into
the
of
these
we
should
find
that
the
which
were
the
deepest
sunk
into
Idolatry
,
did
yet
retain
a
sense
of
one
Among
whom
we
may
justly
reckon
our
and
yet
from
the
which
have
been
lately
published
,
we
have
reason
to
believe
,
For
in
the
which
contains
the
the
first
proposed
is
To
which
the
which
are
there
enumerated
:
and
after
it
is
said
of
him
,
and
which
is
the
greatest
of
all
,
Niflheim
,
they
add
and
then
they
proceed
to
which
is
there
reported
after
a
fabulous
manner
.
It
is
true
,
this
Tradition
came
to
be
corrupted
among
them
,
when
the
attributes
and
worship
belonging
to
this
were
given
to
that
who
conducted
the
from
their
former
Seat
about
the
into
the
who
was
called
and
so
there
came
in
such
a
confusion
in
their
as
was
among
the
But
since
they
do
mention
this
as
chief
of
the
and
tell
the
circumstances
of
his
leading
the
people
first
to
one
place
,
then
to
another
,
they
cannot
mean
by
him
,
the
whom
they
assert
to
have
been
from
eternity
,
and
to
have
created
all
things
:
but
all
this
confusion
did
arise
among
them
and
other
Nations
,
when
vain
and
ambitious
men
did
take
upon
them
the
names
of
the
on
purpose
,
that
they
might
have
worship
given
to
them
;
and
such
a
one
this
is
described
to
have
been
by
all
the
and
from
hence
likewise
the
names
of
have
been
given
to
him
whom
they
worshipped
for
the
Thus
also
was
the
yet
in
some
of
the
they
worshipped
the
under
his
name
,
attributing
the
power
over
all
things
,
even
the
to
him
.
And
accordingly
he
was
worshipped
as
he
is
described
by
and
others
saith
,
that
was
worshipped
in
the
and
to
this
day
among
the
most
barbarous
is
worshipped
under
the
same
representation
of
as
we
are
informed
by
a
late
credible
Writer
)
and
to
him
they
give
besides
,
the
name
of
under
him
they
worship
a
whom
they
call
like
the
under
whose
care
they
suppose
all
inferiour
creatures
to
man
to
be
,
and
therefore
they
living
much
by
hunting
,
make
many
supplications
to
him
,
and
worship
him
under
the
representation
of
a
rough
hollow
stone
,
which
as
rude
and
barbarous
as
they
are
,
they
are
far
enough
from
thinking
to
be
the
it self
,
but
only
a
to
represent
him
.
And
the
inhabitants
of
although
they
worship
a
under
several
names
,
and
as
having
a
particular
care
over
some
things
,
and
a
sort
of
Serpents
as
yet
they
confess
a
which
he
there
at
large
enumerates
;
and
the
same
is
acknowledged
by
who
lived
among
them
and
describes
their
Idolatrous
customs
in
an
Epistle
to
who
saith
&c.
Thus
far
I
have
clearly
proved
,
that
the
acknowledged
of
the
present
world
,
doth
not
exclude
a
but
either
the
suppose
him
to
be
above
their
or
think
it
not
with
the
same
which
they
perform
to
the
The
last
thing
I
shall
prove
the
consistency
of
Idolatry
with
giving
Soveraign
Worship
to
the
Supreme
God
by
is
,
from
the
of
those
who
have
charged
such
concerning
whom
there
could
be
no
dispute
whether
they
frequently
lays
this
to
the
charge
of
the
which
words
are
the
more
remarkable
,
which
therefore
doth
not
imply
The
same
words
he
repeats
afterwards
in
the
same
and
desires
the
to
shew
the
between
the
if
they
The
force
of
this
argument
were
wholly
lost
,
if
either
the
supposed
many
were
inconsistent
with
the
of
one
for
the
might
upon
either
of
those
grounds
have
shewed
the
between
them
and
the
Afterwards
he
saith
expresly
from
whence
it
unavoidably
follows
,
that
their
did
not
suppose
several
but
one
and
the
others
only
made
so
from
him
.
If
it
be
impossible
for
a
man
who
hath
a
right
opinion
of
Gods
above
the
most
noble
creatures
,
to
attribute
the
honour
due
to
alone
,
to
that
which
he
conceiveth
to
be
a
then
the
were
unjustly
charged
with
for
they
were
supposed
to
do
that
,
which
it
seems
is
impossible
to
be
done
:
for
they
asserted
,
and
yet
although
they
believed
to
be
incomparably
above
his
creatures
,
in
as
much
as
all
creatures
,
and
Christ
himself
had
what
he
had
from
him
:
and
whatever
excellencies
are
attributed
to
a
mere
creature
,
as
to
Power
,
or
Wisdom
or
Goodness
,
supposing
them
to
be
derivative
from
a
Superior
Being
,
they
do
still
suppose
an
incomparable
distance
between
the
Creator
and
the
creature
.
And
it
is
farther
observable
in
that
he
doth
not
lay
the
force
of
his
argument
in
any
distinction
of
the
of
the
but
useth
promiscuously
the
terms
of
as
to
the
given
to
a
for
where
he
speaks
afterwards
of
the
agreeing
in
giving
to
a
he
thus
expresses
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
giving
the
worship
of
to
a
as
well
as
not
as
though
he
looked
on
the
as
distinct
from
but
by
using
these
words
promiscuously
he
shews
,
that
he
understood
by
both
of
them
that
divine
worship
which
is
alone
proper
to
God
,
and
which
being
given
to
a
makes
it
He
farther
saith
such
kind
of
as
the
were
in
the
from
which
nothing
can
be
more
evident
,
than
that
the
supposing
the
most
real
in
a
to
have
been
by
doth
not
take
off
from
the
guilt
of
when
that
is
given
to
the
which
belongs
only
to
farther
argues
and
not
any
how
great
soever
it
be
saith
he
John
saying
Whence
he
infers
,
nor
that
the
Angel
complemented
S.
not
that
S.
only
did
it
to
without
any
distinction
of
the
nature
,
kinds
,
or
degrees
of
worship
.
But
how
many
distinctions
would
and
his
Brethren
make
before
they
would
grant
that
proposition
?
It
is
true
,
say
they
,
of
but
not
on
the
communicated
to
it
by
God
:
This
we
may
suppose
was
the
of
the
but
S.
was
not
certainly
so
weak
a
man
to
argue
at
this
rate
,
if
he
had
supposed
this
a
sufficient
answer
;
for
he
could
not
but
foresee
it
;
and
a
man
of
so
much
understanding
,
as
it
is
evident
he
was
,
would
have
prevented
this
answer
if
he
had
thought
it
to
the
purpose
;
but
instead
of
that
,
he
sets
himself
to
prove
,
saith
he
And
to
prevent
all
subterfuges
in
this
matter
,
in
his
fourth
he
argues
Little
did
little
did
he
imagine
,
that
ever
it
would
have
been
received
in
the
Christian
Church
,
to
conclude
their
with
a
and
the
as
many
of
the
greatest
reputation
in
the
Church
of
have
done
:
and
as
hath
done
it
very
solemnly
at
the
end
of
every
of
his
as
at
the
conclusion
of
the
First
,
after
the
mention
of
the
he
adds
&c.
And
in
the
end
of
the
second
he
hath
these
words
,
Is
not
this
joyning
and
the
together
,
which
supposes
no
Christian
would
ever
do
?
but
supposing
they
did
it
,
he
doth
not
at
all
suppose
them
to
be
excused
from
in
so
doing
.
But
goes
on
shewing
saith
he
Which
is
an
argument
I
desire
to
consider
the
weight
of
.
He
is
proving
,
that
supposing
Christ
to
be
of
a
different
nature
from
God
,
although
he
had
all
imaginable
excellencies
in
him
communicated
from
the
could
not
be
worshipped
in
the
of
the
but
these
two
must
be
opposite
to
each
other
,
because
the
one
is
the
of
a
the
other
of
an
How
far
was
then
from
supposing
,
that
the
given
to
any
on
the
account
of
is
at
last
to
the
and
terminated
only
upon
him
he
saith
where
we
still
observe
that
is
consistent
as
well
as
with
the
of
one
and
that
they
are
said
who
do
believe
but
give
to
a
And
therefore
he
would
have
Two
uncreated
Beings
For
,
saith
he
in
these
remarkable
words
,
he
saith
I
do
not
think
any
proposition
in
can
be
made
more
clear
,
than
it
is
from
these
expressions
of
that
he
believed
to
be
consistent
with
the
The
same
thing
he
urges
in
other
places
,
but
if
this
be
not
proof
enough
,
I
know
not
what
will
be
.
Might
not
the
have
chared
to
have
imitated
upon
as
doth
me
?
For
however
in
words
they
professed
to
abhor
the
worship
of
as
much
as
he
did
;
yet
he
did
not
regard
their
professions
,
but
thought
it
reasonable
to
judge
by
the
of
their
And
what
profaneness
would
have
accounted
this
,
to
parallel
the
of
the
with
that
of
Yet
we
see
doth
not
forbear
making
use
of
the
of
the
although
there
were
so
great
a
in
the
Arius
,
Eunomius
,
Eudoxius
In
another
place
he
hath
this
considerable
passage
To
the
same
purpose
he
argues
against
(
the
very
word
used
by
S.
where
it
is
observable
that
he
uses
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
both
for
the
given
to
by
the
and
for
that
which
is
from
which
it
is
evident
that
these
knew
of
no
such
of
the
as
is
understood
in
the
under
the
terms
of
for
if
they
had
,
having
to
deal
with
subtile
adversaries
,
they
would
not
have
failed
to
have
explained
themselves
in
the
matter
;
which
had
been
absolutely
necessary
to
the
force
of
their
own
arguments
,
if
any
such
distinction
had
been
known
or
allowed
in
the
Christian
Church
.
Again
he
saith
,
saith
he
Dragon
God
charges
the
with
bringing
in
the
of
the
And
against
he
urges
the
same
which
I
have
already
mentioned
out
of
He
thinks
sufficient
against
all
the
of
men
saith
he
where
we
see
he
doth
not
speak
of
such
as
doth
exclude
the
but
of
that
which
is
supposed
nor
of
a
to
be
given
to
them
,
but
of
such
as
doth
suppose
the
distance
between
the
and
his
he
saith
nay
,
he
adds
saith
he
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
saith
he
To
the
very
same
purpose
,
he
speaks
in
his
But
these
are
not
the
only
persons
whom
charges
with
such
as
is
consistent
with
the
belief
of
one
True
God
:
for
he
charges
those
with
who
gave
to
the
and
saith
which
worship
of
the
which
surely
is
not
so
much
as
mens
offering
up
to
be
her
and
offering
up
their
and
services
to
her
)
yet
this
cryes
out
upon
saith
he
saith
he
We
are
not
to
imagine
that
these
people
were
so
silly
to
take
the
for
the
nor
that
they
did
forsake
the
worship
of
for
that
of
the
but
all
that
saith
of
them
is
charges
those
with
who
worshipped
the
daughter
of
but
it
were
madness
to
think
that
either
of
these
were
esteemed
by
their
worshippers
,
fully
explains
himself
when
he
saith
Therefore
as
adultery
is
consistent
with
the
owning
of
one
lawful
Husband
,
so
is
Idolatry
with
the
profession
of
one
true
God
.
Therefore
bids
men
and
therefore
he
repeats
it
twice
as
the
saying
he
would
have
all
Christians
remember
,
and
lest
any
should
think
were
a
part
of
that
which
was
due
to
her
,
he
saith
expresly
,
How
punctually
hath
the
followed
the
But
of
this
at
large
hereafter
.
likewise
makes
those
guilty
of
who
give
supposing
him
to
be
a
and
he
undertakes
to
demonstrate
out
of
Scripture
,
which
he
proves
,
from
the
to
S.
(
where
we
are
to
observe
that
S.
applies
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
proper
And
elsewhere
saith
he
&c.
and
at
large
there
shews
,
In
his
he
shews
he
saith
and
afterwards
,
he
calls
this
all
which
doth
fully
discover
S.
judgement
that
is
consistent
with
the
of
one
where
he
uses
likewise
for
the
that
is
goes
farther
and
saith
From
this
unanimous
consent
of
the
in
charging
the
it
most
evidently
follows
,
that
according
to
them
is
consistent
with
the
which
is
not
,
the
considerable
advantage
we
gain
by
those
but
from
them
it
likewise
appears
,
That
it
is
to
give
to
any
how
great
soever
the
of
that
be
;
for
none
can
be
imagined
greater
,
than
those
which
the
attributed
to
the
That
the
looked
on
the
as
appears
by
their
applying
that
term
to
the
worship
which
was
given
to
Christ
.
That
the
name
of
an
doth
belong
to
the
most
being
,
when
is
given
to
it
;
for
they
give
this
name
to
himself
,
when
he
is
as
a
when
given
to
any
For
this
was
all
the
notwithstanding
which
answer
of
theirs
,
the
with
one
consent
,
declare
such
to
be
and
that
it
would
make
way
for
the
of
any
and
was
the
under
a
pretence
of
These
things
which
are
here
only
observed
in
passage
,
will
be
of
great
in
the
following
Wherein
the
Nature
of
that
Divine
Worship
lies
,
which
being
given
to
a
creature
makes
that
Worship
Idolatry
?
Divine
Worship
quaedam
recognitio
excellentiae
alicujus
,
an
acknowledgement
of
anothers
excellency
,
i.
e.
natural
justice
gifts
,
statues
Vasquez
in
part
.
Tho.
disp.
Honor
potest
esse
ad
aequalem
Suarez
.
in
part
.
disp.
Tanner
.
Theolog.
Scholast.
Disp.
de
Rel.
q.
Bernardus
Pujol
Pujol
.
de
sacro
adorat
.
cultu
disp.
Gamache
.
Comment.
in
p.
Th.
q.
Ysambert
.
in
part
.
Thom.
ad
.
q.
Cardinal
Lugo
Lugo
de
mysterio
Incarn
.
disp.
Arriaga
in
Th.
disp.
external
act
external
act
subjection
to
a
superiour
Bellarm.
de
sanct.
beatit
.
l.
formal
reason
Authority
over
us
mighty
estimation
Epicurean
Hypothesis
Religious
worship
Divine
Worship
in
such
a
subjection
of
our selves
to
God
;
as
is
most
suitable
to
the
apprehensions
we
ought
to
have
of
his
infinite
Power
and
Soveraignty
over
us
.
supreme
,
absolute
i.
e.
peculiar
Soveraignty
Royal
Dignity
Soveraign
Power
only
Supreme
Power
T.
G.
that
there
is
a
Soveraign
Worship
which
belongs
to
God
:
T.G.
p.
That
the
external
acts
of
adoration
or
worship
are
equivocal
,
and
sometimes
may
signifie
the
honour
which
belongs
to
God
,
and
sometimes
that
which
belongs
to
the
Creature
.
That
even
sacrifice
it self
,
which
they
look
on
as
most
peculiar
to
God
and
an
acknowledgement
of
the
absolute
worship
due
to
him
,
doth
receive
the
formality
of
such
an
act
from
an
intention
to
profess
a
total
submission
of
our selves
to
God
as
the
Supreme
Author
of
life
and
death
;
otherwise
T.G.
p.
the
material
action
of
sacrifice
may
be
done
for
several
ends
and
intentions
.
divine
worship
external
acts
inward
intention
peculiar
external
acts
Divine
Worship
nature
and
design
of
Religious
worship
.
the
Law
of
God
appropriating
some
acts
only
to
God
.
From
the
practise
of
the
Christian
Church
,
condemning
those
for
Idolatry
,
who
have
given
them
to
any
creature
.
the
nature
and
design
of
Religious
worship
,
civil
worship
Religious
account
,
i.
e.
to
God
external
circumstances
because
the
same
external
acts
are
common
to
divine
and
civil
worship
external
act
civil
respect
Roman
Emperours
divine
honours
external
acts
of
adoration
Roman
Church
Ceremon
.
Rom.
l.
outward
acts
worship
,
i.
e.
Religious
worship
civil
worship
civil
worship
solemn
rites
Religious
worship
De
Invent.
l.
Religious
worship
divine
nature
Divine
Being
.
Aquinas
that
there
are
some
external
acts
of
Religion
so
peculiar
to
God
that
they
ought
not
to
be
given
to
any
other
and
on
this
account
he
makes
Religion
a
moral
vertue
,
and
a
part
of
justice
,
because
it
is
its
office
to
give
God
the
worship
which
belongs
to
him
;
now
,
because
the
excellencie
of
God
is
peculiar
to
himself
,
being
infinitely
above
all
others
,
therefore
the
worship
which
belongs
to
him
ought
to
be
peculiar
.
Ad
Religionem
pertinet
,
Cajet.
Comment.
in
Aq.
Religious
worship
external
acts
Religious
worship
Aqu.
c.
Gentes
c.
that
it
is
an
unreasonable
thing
,
to
those
that
hold
one
first
principle
,
to
give
divine
worship
to
any
other
besides
him
:
and
we
give
worship
to
God
,
not
that
he
needs
it
;
but
that
hereby
the
belief
of
one
God
may
be
confirmed
in
us
by
external
and
sensible
acts
,
which
cannot
be
done
,
unless
there
be
some
peculiar
acts
of
his
worship
,
and
this
we
call
divine
worship
.
this
external
worship
is
necessary
to
men
,
to
raise
in
their
minds
a
spiritual
reverence
of
God
;
and
we
find
that
custom
hath
a
great
influence
on
mens
minds
;
but
it
is
a
custom
among
men
that
the
honour
or
worship
given
to
the
Supreme
Governour
should
be
given
to
none
else
;
therefore
it
ought
to
be
much
more
so
towards
God
;
because
if
a
liberty
be
allowed
of
giving
this
worship
to
others
of
a
higher
rank
and
not
only
to
the
supreme
,
then
men
and
Angels
might
give
divine
worship
to
one
another
.
that
the
benefits
we
receive
from
God
are
peculiar
to
him
,
as
that
of
creation
and
preservation
,
and
that
he
is
our
Lord
by
a
proper
title
,
and
Angels
and
the
best
of
creatures
are
but
his
servants
,
therefore
we
ought
not
to
give
the
same
worship
to
them
that
we
do
to
God
as
our
Lord
.
that
the
command
doth
reach
to
external
as
well
as
internal
worship
who
pleaded
that
all
visible
and
external
worship
ought
to
be
given
to
other
Gods
,
and
only
internal
to
the
supreme
God
;
as
being
much
better
,
that
the
external
belongs
only
to
him
,
to
whom
the
internal
belongs
thought
it
lawful
in
time
of
persecution
to
give
external
worship
to
Idols
,
as
long
as
they
preserved
the
true
faith
in
their
minds
;
for
,
the
external
worship
is
a
profession
or
sign
of
the
internal
,
but
as
it
is
a
pernicious
thing
for
a
man
to
speak
contrary
to
his
mind
;
so
it
is
to
act
contrary
to
it
,
and
therefore
S.
as
so
much
the
more
culpable
in
the
worship
of
Idols
,
because
he
acted
against
the
sense
of
his
own
mind
.
that
Idolatry
is
a
sin
of
the
highest
nature
;
for
,
as
in
a
commonwealth
,
it
is
the
greatest
crime
to
give
the
honour
due
to
the
Soveraign
to
any
other
(
for
this
is
as
much
as
lies
in
a
man
to
put
all
things
into
disorder
and
confusion
)
so
among
the
sins
that
are
committed
against
God
,
that
seems
to
be
the
greatest
,
whereby
a
man
gives
divine
worship
to
a
creature
:
that
it
includes
blasphemy
in
it
,
because
it
takes
away
from
God
the
peculiarity
of
his
dominion
;
Cajetan
saith
,
that
the
Idolater
,
as
much
as
in
him
lies
,
tollit
à
Deo
suam
singularem
excellentiam
qua
solus
est
Deus
;
robs
God
of
that
peculiar
excellencie
whereby
he
is
God
alone
.
external
acts
divine
worship
Suarez
in
p.
q.
that
as
the
excellency
of
God
is
singular
and
above
all
creatures
;
so
he
ought
to
have
a
singular
and
incommunicable
worship
,
as
is
plain
from
those
words
of
Scripture
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
:
worship
peculiar
chiefly
in
the
internal
acts
of
the
mind
,
which
only
in
themselves
and
of
their
own
nature
are
such
as
do
belong
to
the
worship
of
God
;
but
external
acts
are
not
so
determined
of
themselves
,
but
they
may
be
given
either
to
God
or
to
the
creature
:
although
outward
acts
be
in
themselves
indifferent
,
yet
when
sufficient
Authority
hath
apprepriated
some
acts
as
peculiar
to
divine
worship
,
they
ought
to
be
used
for
no
other
purpose
;
and
that
if
these
acts
of
worship
be
applied
to
a
creature
,
it
makes
that
worship
at
least
external
Idolatry
,
if
it
be
not
done
and
out
of
a
false
opinion
.
external
acts
divine
worship
Roman
Church
peculiar
external
acts
of
divine
worship
,
divine
worship
to
a
creature
of
the
worship
that
is
proper
only
to
God
.
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
external
act
the
Devil
said
to
Christ
,
Fall
down
and
worship
me
.
that
is
very
true
of
the
adoration
proper
to
God
Creatures
.
Tannerus
no
creature
Tanner
.
To.
de
Rel.
q.
inanimate
or
animate
,
but
only
the
Devil
that
physically
speaking
God
may
be
worshipped
in
any
creature
,
but
then
men
must
have
a
care
that
they
do
not
truely
and
properly
worship
the
thing
it self
;
but
only
use
the
external
signs
of
divine
honour
before
it
,
applying
them
to
what
is
represented
.
physically
speaking
falling
down
before
the
Devil
Vasquez
in
p.
Thom.
disp.
that
if
the
Devil
appear
to
a
man
,
he
may
do
all
the
external
acts
of
adoration
before
him
,
provided
he
be
not
well
assured
it
is
the
Devil
,
and
that
he
direct
his
worship
to
God
:
because
all
external
acts
of
adoration
are
to
be
directed
by
the
inward
intention
of
the
mind
many
of
their
Divines
allow
only
a
conditional
adoration
in
this
case
absolute
worship
proper
only
to
God
;
i.
e.
Vasquez
,
not
meerly
the
external
act
of
adoration
,
but
that
inward
submission
of
mind
which
is
only
due
to
God
,
our
Saviour
refused
to
give
the
worship
of
Latria
to
the
Devil
Bellarm.
de
sanct.
beatit
.
l.
falling
down
and
worshipping
him
same
external
act
intention
of
mind
the
intention
of
the
mind
the
intention
of
the
external
act
all
external
acts
of
Religious
worship
are
to
be
given
only
to
God
.
The
Hereticks
,
Arriag
.
in
p.
Th.
disp.
object
many
things
out
of
Scriptures
,
and
Fathers
,
and
Councils
,
in
which
it
is
said
that
God
only
is
to
be
worshipped
;
but
to
all
these
we
answer
in
one
word
,
that
they
only
speak
of
the
worship
of
Latria
which
is
proper
to
God
:
peculiar
to
God
Bernardus
Pujol
Testimonies
of
the
Fathers
Pujol
de
cultu
Adorat
.
disp.
in
fin
Aquinas
,
Tannerus
that
he
would
not
give
Latria
to
him
,
Cajetan
,
Suarez
,
Vasquez
,
Pujol
that
this
is
not
to
be
understood
of
the
worship
of
Latria
;
but
that
refused
to
use
the
same
external
act
of
adoration
,
which
among
the
Iews
they
were
wont
to
give
to
God
:
Cajet.
in
Aq.
he
was
not
so
wise
as
he
might
have
been
,
because
worshipped
his
Brother
he
did
well
though
he
followed
an
erring
conscience
:
Suarez
,
Vasquez
,
Suarez
in
p.
disp.
Vasquez
.
disp.
Pujol
.
ib.
that
he
did
prudently
,
because
the
constant
using
of
that
act
of
adoration
to
which
among
them
did
belong
to
the
worship
of
God
,
would
have
tended
to
the
dishonour
of
God
and
Religion
,
and
have
been
a
great
scandal
to
the
Iews
.
Angel
,
for
this
were
to
charge
St.
with
committing
a
very
great
sin
,
which
the
Angel
hindred
him
from
the
consummation
of
:
but
,
intended
no
more
than
the
greatest
external
act
of
Reverence
;
but
because
so
great
reverence
ought
to
be
reserved
only
to
God
,
that
some
outward
reverence
might
be
appropriated
to
Him
,
therefore
the
Angel
forbad
him
giving
it
to
him
.
Suarez
that
it
cannot
be
understood
of
Latria
,
but
that
the
Angel
put
it
off
with
a
complement
,
as
St.
did
to
as
a
complement
to
his
Person
,
to
humane
nature
since
the
Incarnation
:
it
was
to
avoid
the
occasion
of
Idolatry
,
because
the
Angel
immediately
adds
,
Worship
God
.
external
adoration
proper
to
God
;
and
to
be
performed
by
all
Christians
.
De
sanct.
beat
.
l.
fere
omnes
actus
exteriores
communes
sunt
omni
adorationi
,
almost
all
external
acts
are
common
to
the
adoration
of
God
and
the
Creatures
,
excepting
sacrifice
,
and
what
belongs
to
that
,
as
Temples
,
Altars
and
Priests
,
God
hath
reserved
to
himself
.
Arriaga
Arriag
.
ad
p.
disp.
in
sine
that
there
is
no
external
act
of
adoration
but
may
be
given
to
creatures
,
excepting
only
sacrifice
;
Suarez
,
Suarez
in
p.
quest.
that
sacrifice
it self
doth
not
signifie
our
acknowledgement
of
Gods
soveraignty
of
it self
,
but
only
by
custom
and
imposition
;
for
the
killing
of
a
sacrifice
doth
not
of
it self
signifie
that
God
is
the
Author
of
Life
and
Death
.
Religious
worship
Temples
are
erected
and
Festivals
kept
to
the
honour
of
Saints
,
at
least
secondarily
;
that
they
are
worshipped
with
Fastings
,
Vigils
,
Pilgrimages
,
and
such
like
;
that
their
worship
is
deservedly
called
Religious
worship
.
Because
it
consists
of
Religious
actions
.
Because
it
is
so
nearly
conjoyned
with
divine
worship
.
Because
it
tends
to
mens
improvement
in
Religion
.
Because
it
is
founded
in
sanctity
,
which
is
next
to
Religion
.
T.G.
p.
that
even
Sacrifice
it self
may
be
offered
to
God
for
the
honour
of
his
creatures
.
There
is
no
other
Arriaga
,
but
that
of
the
Altar
Cajet.
in
cannot
reach
to
all
Christians
,
but
only
belongs
to
the
Priests
to
offer
it
:
Aquinas
,
that
two
sorts
of
spiritual
sacrifices
do
belong
to
all
,
the
offering
up
of
their
minds
in
devotion
to
God
,
and
the
offering
up
the
acts
of
other
vertues
.
one
external
act
of
proper
Religious
worship
as
peculiar
to
God
Lugo
de
Myst.
Incarn
.
disp.
genuflection
,
and
smitting
the
breast
,
and
such
like
,
are
given
to
Saints
.
That
it
is
possible
such
a
sign
or
external
act
may
be
instituted
by
men
,
as
may
signifie
only
that
worship
which
is
proper
to
God
.
That
Sacrifice
is
not
properly
an
act
of
adoration
,
but
of
another
kind
distinct
from
it
.
That
there
is
no
one
external
act
of
adoration
,
which
is
proper
to
Latria
,
or
the
worship
peculiar
to
God
.
publique
Religious
Worship
Gods
peculiar
Soveraignty
publique
worship
our
only
Lord
and
Almighty
Maker
of
Heaven
and
Earth
that
he
have
the
first
and
chief
place
in
worship
,
order
and
degree
sole
Creator
and
Governour
of
the
world
,
i.
e.
divine
worship
incommunicable
perfections
Religious
worship
excellent
creatures
Foreign
Prince
that
these
were
done
to
him
in
the
first
place
,
and
only
secondarily
to
his
servants
?
created
excellency
above
us
Religious
worship
above
us
infinite
distance
finitely
distant
Worship
God
.
Religious
worship
Great
God
Divine
Majesty
A
taking
away
from
him
,
as
much
as
in
us
lies
,
that
peculiar
excellency
whereby
he
is
God
over
all
,
Blessed
for
evermore
.
Sacrifice
,
Incense
Images
,
Invocation
of
Persons
knowing
the
desires
of
our
hearts
,
help
in
trouble
,
pardon
of
sin
,
strength
in
Grace
,
receiving
to
Glory
Religious
worship
Religious
worship
appropriate
acts
divine
worship
Callisthenes
.
Alexander
Arrian
de
exped.
Alex.
l.
Curt.
l.
divine
worship
viz.
by
incense
,
and
prostration
;
Callisthenes
as
that
which
would
confound
the
difference
of
humane
and
divine
worship
,
which
had
been
preserved
inviolable
among
them
.
The
worship
of
the
Gods
had
been
kept
up
in
Temples
,
with
Altars
,
and
Images
,
and
Sacrifices
,
and
Hymns
,
and
Prostrations
,
and
such
like
;
but
it
is
by
no
means
fitting
,
for
us
to
confound
these
things
,
either
by
lifting
up
men
to
the
honours
of
the
gods
,
or
depressing
the
gods
to
the
honours
of
men
.
For
,
neither
would
suffer
any
man
to
usurp
his
Royal
dignity
by
the
votes
of
men
;
how
much
more
justly
may
the
gods
disdain
for
any
man
to
take
their
honours
to
himself
?
Plutarch
vit.
Artaxerx
.
Aelian
.
Var.
hist.
l.
That
the
Greeks
thought
it
a
mean
and
base
thing
for
any
of
them
,
when
sent
on
an
Embassy
to
the
Kings
of
to
prostrate
themselves
before
them
,
because
this
was
only
allowed
among
them
in
divine
adoration
;
therefore
,
were
sent
to
did
nothing
unworthy
,
but
let
fall
his
Ring
to
the
ground
,
and
stooping
for
that
,
was
thought
to
make
his
adoration
Heathen
Temples
Iustin.
l.
refused
to
make
his
adoration
,
as
a
disgrace
to
his
City
Isocrat
.
Panegyr
because
herein
they
shewed
,
that
they
despised
the
gods
rather
than
men
,
by
prostituting
their
honours
to
their
Princes
.
Herodotus
Herod
.
l.
who
could
not
with
the
greatest
violence
be
brought
to
give
adoration
to
because
it
was
against
the
Law
of
their
Country
to
give
divine
honour
to
men
.
Valerius
Maximus
Val.
Max.
to
death
for
doing
it
Plutarch
in
Themist
relative
Latria
that
he
was
to
do
it
to
the
King
as
the
Image
of
God
that
preserves
all
things
T.
G.
T.G.
p.
relative
Latria
senseless
Image
Cajet.
in
Aq.
as
to
man
in
general
as
made
after
the
Image
of
God
,
Why
God
may
not
be
worshipped
in
that
Image
as
well
as
in
an
inanimate
one
?
twofold
Image
one
that
is
capable
of
no
honour
for
it self
;
and
another
that
is
,
a
rational
Image
such
as
man
is
;
now
,
we
may
give
a
relative
Latria
,
where
the
Image
is
not
capable
of
honour
for
it self
;
but
not
where
it
is
.
mighty
Prince
old
man
upon
a
Church
wall
T.
G.
T.
G.
p.
That
we
ought
not
to
worship
God
in
a
man
although
he
be
the
Image
of
God
,
to
avoid
the
danger
of
giving
divine
worship
to
a
Creature
:
divine
worship
mans
creature
the
work
of
mens
hands
that
in
such
a
case
to
God
,
through
such
an
Image
as
a
man
or
a
Prince
is
;
but
because
of
the
danger
men
are
in
of
giving
divine
worship
to
creatures
,
they
ought
to
abstain
from
it
.
relative
Latria
external
adoration
peculiar
That
God
by
his
Law
hath
appropriated
some
external
acts
of
worship
to
himself
,
so
as
to
make
it
unlawful
to
use
them
to
any
other
besides
him
.
Maimonides
That
to
make
a
man
guilty
of
Idolatry
by
the
Law
of
Maimon
.
de
Idol
.
c.
it
was
necessary
that
he
were
convicted
of
one
of
these
two
things
.
Either
that
he
did
use
the
acts
of
worship
proper
to
the
Idol
,
therefore
the
Sanhedrin
were
to
enquire
not
only
whom
men
worshipped
,
but
in
what
manner
.
Or
,
That
he
made
use
of
any
of
those
acts
of
worship
to
an
Idol
,
which
God
hath
appropriated
to
himself
,
Incurvation
,
Sacrifice
,
Incense
That
whatever
worship
was
made
proper
to
God
by
their
Law
,
the
using
of
that
to
an
Idol
,
although
it
were
not
the
proper
worship
of
that
Idol
,
made
a
man
guilty
of
Idolatry
.
What
those
acts
are
which
God
did
appropriate
to
himself
?
How
far
Gods
appropriating
them
to
himself
doth
now
concern
us
?
What
those
acts
are
which
God
did
appropriate
to
himself
?
Sacrifice
is
so
peculiar
to
God
that
it
ought
not
to
be
offered
to
any
else
He
that
sacrificeth
to
any
God
save
unto
the
Lord
only
,
shall
surely
be
put
to
death
T.
G.
T.G.
p.
that
the
offering
of
sacrifice
not
only
by
the
custom
of
the
Church
but
of
all
mankind
,
as
teacheth
,
is
appropriated
to
signifie
the
absolute
worship
due
only
to
God
.
that
Saints
may
have
a
share
in
the
honour
of
sacrifices
,
that
all
that
their
Church
means
by
it
,
is
no
more
than
giving
God
thanks
by
a
sacrifice
offered
to
him
for
the
vertues
and
prerogatives
(
for
instance
)
he
bestowed
on
the
Blessed
Virgin
,
although
the
sacrifice
be
offered
to
God
and
not
to
her
.
Sarum
,
A.
D.
Sarisbury
Missal
,
A.
D.
new
Roman
Missal
Monastick
Missals
Cardinal
Bona
Ambrosian
Missal
Cardinal
Bona
Bona
Append
.
p.
Roman
Missal
Iesu
Christi
T.
G.
whether
this
be
no
more
than
giving
God
thanks
for
their
vertues
,
propitiatory
sacrifice
their
honour
that
their
honour
may
be
increased
by
it
,
that
they
would
intercede
with
God
for
them
.
is
joyning
creatures
together
with
God
in
the
honour
of
sacrifice
,
propitiatory
sacrifice
for
sin
for
the
quick
and
the
dead
,
God
thanks
offered
only
to
God
they
would
intercede
with
God
for
him
.
Roman
Church
Bellarm.
de
cultu
sanct.
l.
that
the
Mass
of
St.
is
so
called
,
because
it
is
offered
to
God
to
give
thanks
for
the
Glory
conferred
on
him
,
but
because
he
is
at
the
same
time
called
upon
as
a
Patron
and
Advocate
with
God
.
T.
G.
Honour
is
nothing
but
a
Testimony
or
Protestation
of
some
excellency
;
and
whether
thanks
be
given
to
God
by
words
or
by
sacrifice
for
the
Gifts
and
Graces
he
hath
bestowed
on
such
a
person
,
it
is
an
evident
Protestation
of
such
excellency
in
that
person
,
and
consequently
for
his
honour
,
though
both
words
and
sacrifice
be
directed
to
God
and
not
to
him
.
that
it
is
for
the
honour
of
a
Person
to
praise
God
for
him
?
sole
Honour
of
God
whose
understanding
is
not
shrunk
up
as
Beggars
arms
use
to
be
,
external
sign
external
signification
the
reason
of
sacrifices
is
,
that
men
by
some
sensible
external
Actings
should
make
a
Protestation
by
offering
them
to
God
,
of
the
subjection
and
Honour
that
is
due
to
him
:
Sir
,
I
fall
down
before
you
in
honour
of
the
Captain
of
your
Guards
of
such
and
such
a
Minister
of
State
:
falls
down
only
to
the
King
,
sacrifice
to
God
appropriate
sign
absolute
worship
of
God
.
Religious
adoration
appropriated
to
God
Saviour
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
the
restrictive
particle
belong
to
the
latter
clause
and
not
to
the
first
,
Concil.
Nicen
Leonard
Ruben
.
de
Idolol
.
l.
Bellar.
de
sanct.
Beatit
.
l.
external
acts
of
Religious
worship
Religious
Worship
proper
Religious
worship
;
Aquinas
external
signs
this
the
greatest
;
and
that
it
is
intended
not
barely
to
declare
our
inward
Reverence
,
but
that
by
the
use
of
this
,
our
inward
devotion
may
be
more
excited
,
it
being
natural
for
us
to
proceed
from
sensible
to
intellectual
acts
.
Ysambert
.
in
Thom.
ad
q.
Sorbon
,
That
where
ever
the
Scripture
speaks
of
adoration
,
it
is
alwayes
expressed
by
some
external
sign
,
as
a
note
of
subjection
in
him
that
adores
towards
him
that
is
adored
corporeal
sign
Aquinas
,
That
he
must
make
the
external
sign
necessary
to
the
formal
act
of
adoration
,
because
he
ranks
prayer
among
the
internal
acts
,
which
he
could
do
upon
no
other
reason
,
but
because
prayer
may
have
its
compleat
act
in
the
mind
,
which
he
supposed
that
adoration
could
not
Suarez
)
That
the
internal
acts
of
vertue
,
though
designed
by
the
mind
,
as
a
token
of
submission
to
God
,
cannot
be
the
proper
acts
of
adoration
,
because
they
are
not
adequate
and
proportionable
signs
to
express
our
submission
to
God
.
Damascen
.
orat.
Vasq.
in
p.
disp.
a
sign
of
subjection
Anastasius
Bishop
outward
expression
of
honour
bare
honour
is
a
sign
particular
vertue
acknowledgement
of
Gods
superiority
Aug.
de
Civit
.
Dei
.
l.
external
adoration
as
peculiar
to
God
as
sacrifice
Ludovicus
Vives
That
he
meant
by
the
Angel
that
refused
adoration
,
the
Angel
that
forbad
St.
and
bad
him
to
worship
God
.
T.
G.
the
act
of
adoration
aequivocal
,
and
only
sacrifice
according
to
St.
to
be
appropriated
to
signifie
the
absolute
worship
of
God
of
it self
more
properly
signifie
our
inward
and
total
subjection
of
our selves
to
God
than
the
other
That
sacrifice
doth
not
naturally
signifie
any
worship
of
God
but
only
by
the
imposition
of
men
,
and
that
which
it
signifies
,
is
Gods
being
Author
of
Life
and
Death
,
and
if
we
take
away
this
imposition
it
contains
nothing
of
divine
worship
in
it
Suarez
ad
p.
Th.
q.
he
follows
St.
in
it
inward
subjection
own
God
as
our
Lord
power
of
life
and
death
over
Beasts
,
Vasquez
ad
p.
disp.
that
God
is
acknowledged
thereby
to
be
the
Author
of
life
and
death
to
this
end
Ysambert
.
ad
p.
q.
in
fine
it
is
necessary
that
the
thing
be
destroyed
,
because
the
reason
of
Sacrifice
lies
in
the
destruction
of
a
thing
offered
to
God
.
to
offer
up
God
himself
unto
God
as
a
Sacrifice
,
in
order
to
the
testifying
the
devoting
of
our selves
unto
him
external
Sacrifice
appropriate
sign
absolute
worship
of
God
Sacrifice
of
the
Mass
to
offer
up
God
himself
under
the
species
of
Bread
and
Wine
to
the
Eternal
God
in
token
of
our
subjection
to
him
.
brute
Creatures
our
power
formal
reason
to
lie
in
the
destruction
of
it
,
Tanner
.
ad
p.
disp.
de
Relig.
q.
to
make
their
God
to
offer
him
up
as
a
Sacrifice
him
destroyed
their
submission
to
God!
Yet
this
T.
G.
is
so
appropriate
a
sign
of
the
absolute
worship
of
God
,
T.G.
p.
that
that
Religion
which
admits
no
external
visible
Sacrifice
,
must
needs
be
deficient
in
the
most
signal
part
of
the
publick
worship
of
God
.
external
visible
Sacrifice
God
himself
object
of
divine
worship
species
of
Bread
and
Wine
there
be
some
destruction
of
what
was
before
,
of
him
that
was
the
Sacrifice
,
the
body
and
blood
of
Christ
.
his
body
and
blood
his
divine
nature
body
and
blood
of
Christ
it
must
be
destroyed
to
make
a
Sacrifice
When
you
say
,
it
is
there
without
the
qualities
of
a
body
,
that
it
cannot
be
seen
,
or
felt
,
or
tasted
being
destroyed
the
very
body
and
blood
of
Christ
to
God
absolute
worship
own
Son
?
Is
this
indeed
the
most
signal
part
of
divine
worship
,
which
we
must
be
deficient
in
,
if
we
have
it
not
?
offer
up
our selves
unto
Him
as
a
reasonable
service
;
We
adore
,
magnify
Him
Son
to
die
for
us
the
very
body
and
blood
of
Christ
offered
it
up
to
God
absolute
worship
visible
sign
of
appropriate
worship
to
God
,
absolute
worship
giving
absolute
worship
to
a
creature
outward
signs
of
divine
worship
Gods
institution
outward
signs
of
worship
which
God
hath
appropriated
to
himself
,
to
any
Creature
,
Religious
Adoration
Arriaga
in
p.
Thom.
Disp.
that
the
value
of
Sacrifice
lies
in
the
act
of
adoration
performed
by
it
.
T.
G.
That
the
act
of
adoration
is
equivocal
,
appropriate
sign
of
divine
worship
external
act
Civil
subjection
Civil
respect
Religious
respect
Moral
Reverence
great
sanctity
civil
respect
sudden
transport
Religious
adoration
external
adoration
different
significations
equivocal
sense
Religious
adoration
Religious
worship
time
,
place
,
occasion
lawful
;
fall
down
and
worship
him
Religious
worship
appropriate
sign
O
come
let
us
worship
and
bow
down
,
let
us
kneel
before
the
Lord
our
Maker
bowing
down
worshipping
any
graven
Image
,
or
similitude
bowing
down
external
adoration
absolute
worship
appripriate
to
God
Ioshua's
Religious
adoration
of
the
Angel
that
appeared
to
him
;
and
the
adoration
that
the
Iews
performed
towards
the
Ark
divine
presence
worship
of
Images
Religious
worship
that
it
may
be
understood
of
the
absolute
worship
of
God
,
who
did
appear
and
speak
in
the
person
of
an
Angel
.
Athanas.
orat.
c.
Arrian
.
p.
that
God
did
speak
in
an
Angel
to
at
the
burning
Bush
,
when
was
bid
to
put
off
his
Shooes
as
Captain
of
the
Host
of
the
Lord
,
ordinary
Angel
that
he
should
go
before
them
,
and
whom
they
were
bound
to
obey
to
send
an
Angel
His
Presence
should
go
with
them
Angel
of
His
Presence
meer
Angel
Eternal
Son
of
God
Petav.
de
Trinit.
l.
that
Christ
was
not
a
creature
appropriate
sign
absolute
worship
divine
nature
erection
of
Temples
and
Altars
appropriate
sign
of
divine
worship
Durandus
Mimatensis
Idolatry
.
Bellarmin
God
;
Templum
Cardinal
Bona
,
est
domus
Numini
Sacra
,
a
house
Sacred
to
God
de
Myst.
Missae
l.
Durand
.
Ration
.
divin
.
offic.
l.
c.
ult.
Bellarm.
de
sanct.
Beatit
.
l.
Bona
de
reb
.
Liturg.
l.
Bellarm.
de
cultusanctorum
l.
That
Temples
cannot
properly
be
erected
to
any
,
but
God
,
any
more
than
Sacrifice
can
be
offered
to
any
but
him
;
but
because
there
are
many
Temples
dedicated
to
God
,
that
they
may
be
distinguished
from
each
other
,
they
have
their
denomination
from
particular
Saints
,
That
sacred
places
are
truely
and
properly
built
to
Saints
not
as
they
are
Temples
,
but
as
they
are
Temples
have
a
particular
relation
to
sacrifice
,
but
have
not
he
confesses
it
would
be
Idolatry
to
erect
them
as
Temples
to
Saints
,
but
not
as
they
are
Isidor
.
Origin
.
l.
Basilicae
,
because
Temples
relate
only
to
sacrifice
,
Turneb
.
Advers.
l.
Varro
de
Ling.
Lat.
l.
in
this
sense
Naevius
called
the
Heaven
,
Templum
magnum
Iovis
altitonantis
place
consecrated
by
the
Augurs
A.
Gell.
l.
any
sacred
place
divine
worship
Isid.
Orig.
l.
there
is
no
proper
worship
of
God
B.
Saviour
the
Temple
had
relation
to
prayer
Sacrifice
,
My
House
shall
be
called
a
House
of
Prayer
.
invocated
Abraham
dedicate
Churches
solemn
invocation
appropriate
sign
divine
worship
that
their
Churches
and
Altars
are
only
dedicated
to
the
honour
of
God
for
the
memory
of
a
particular
Saint
solemn
invocation
his
right
thumb
dipped
in
the
Chrism
,
made
the
sign
of
a
Cross
upon
the
Front
of
the
Altar
,
particular
Saint
B.
Virgin
Pontifical
,
no
Altar
clean
vessel
three
grains
Church
door
the
honour
of
the
Saints
whose
the
Reliques
are
China
,
Trigautius
Trigaut
.
Exped.
Sin
.
l.
B.
Virgin
Bellarmins
distinction
the
Saints
Holy
Ghost
we
are
said
to
be
his
Temple
.
If
we
are
said
,
S.
Basil.
ep.
ad
Caesariens
.
ed.
Basil.
p.
to
be
his
Temple
because
he
is
worshipped
by
us
and
dwells
in
us
,
then
it
follows
that
he
is
God
,
for
we
are
commanded
to
worship
and
serve
God
alone
.
sacrifice
.
A
Temple
belongs
only
to
God
and
not
to
a
creature
,
Ambros.
desp
.
sancto
.
l.
the
Holy
Ghost
is
God
,
because
we
are
his
Temple
.
This
is
peculiar
to
the
Divine
nature
,
S.
Syril
.
Thesaur
.
sid.
l.
S.
August
.
ep.
to
have
a
Temple
to
dwell
in
.
If
we
were
to
build
a
Temple
,
Augustin
,
to
the
Holy
Ghost
,
in
so
doing
,
we
should
give
him
the
worship
proper
to
God
,
and
he
must
be
God
to
whom
we
give
divine
worship
,
for
we
must
worship
the
Lord
our
God
,
and
him
only
must
we
serve
a
Temple
Sermon
.
Arrian
.
c.
c.
Maxim.
l.
was
never
erected
but
either
to
the
true
God
,
as
did
,
or
to
false
Gods
as
the
Heathens
from
our
being
said
to
be
the
Temple
of
the
Holy
Ghost
,
for
this
is
so
proper
an
act
of
divine
worship
to
erect
a
Temple
,
that
if
we
should
do
it
to
the
most
excellent
Angel
,
we
should
be
anathematized
from
the
Church
of
God
.
Hoc
nunc
sit
quibuslibet
Divis
,
This
is
every
where
now
done
to
Saints
,
they
do
it
not
to
the
Saints
per
se
&
praecipué
.
Petav.
de
Trinit.
l.
peculiar
act
of
adoration
creature
,
no
not
secondarily
Holy
Ghost
to
be
the
Temple
of
the
Holy
Ghost
,
only
secondarily
divine
instrument
dedication
of
Temples
and
Altars
appropriate
sign
of
that
absolute
worship
we
owe
to
God
The
burning
of
Incense
as
a
token
of
Religious
worship
.
outward
act
of
adoration
civil
accounts
T.
G.
T.
G.
p.
that
burning
incense
is
a
ceremony
of
the
like
nature
with
bowing
,
i.
e.
Religious
adoration
the
burning
of
incense
token
of
Religious
worship
burnt
offerings
Altar
of
incense
appropriated
to
the
worship
of
God
.
High
Priest
perpetual
incense
before
the
Lord
to
be
most
holy
to
the
Lord
more
holy
place
our
Saviours
restrictive
particle
to
be
most
holy
to
God
,
appropriated
to
himself
Maimonides
that
incense
is
joyned
with
sacrifice
Idolatry
,
if
he
burns
incense
to
an
Idol
,
offered
Sacrifice
brazen
serpent
for
in
those
days
the
Children
of
Israel
did
burn
incense
to
it
.
Bellarm.
de
imag.
sanct.
l.
that
burning
of
incense
was
a
sacrifice
among
the
Iews
,
and
that
was
the
reason
that
brake
the
brazen
Serpent
in
pieces
;
but
,
it
is
not
a
sacrifice
now
.
i.
e.
appropriate
sign
of
Gods
absolute
worship
?
Paulus
Maria
Quarti
Rubricks
of
the
Missal
burning
of
Incense
Roman
Church
Paul
.
Maria
Quarti
Comment.
in
Rubric
Missal
.
part
.
oblation
made
to
God
for
his
honour
by
the
change
of
a
sensible
thing
,
but
,
that
it
is
not
a
sacrifice
among
them
,
but
only
an
accidental
appendix
to
a
sacrifice
:
that
it
is
a
part
of
Religious
worship
as
honour
is
thereby
given
to
those
that
are
incensed
;
and
is
to
be
determined
according
to
the
nature
of
the
object
;
if
it
be
given
to
God
,
it
is
if
to
Saints
,
it
is
proper
act
of
worship
Catharin
.
de
cultu
&
adorat
.
imaginum
.
p.
burning
of
incense
had
the
proper
nature
of
a
sacrifice
among
the
Iews
;
and
that
the
reason
why
brake
in
pieces
the
brazen
Serpent
was
because
they
did
not
direct
their
incense
to
the
thing
represented
by
it
,
but
terminated
their
worship
on
the
sign
:
their
burning
incense
before
it
fault
of
it self
the
nature
of
sacrifice
meer
oblation
intention
.
Sanders
Sander
.
de
honorat
.
imaginum
adorat
.
l.
that
God
commanded
the
Iews
to
give
Religious
worship
to
the
brazen
Serpent
;
for
,
their
very
looking
upon
it
was
such
;
and
from
thence
he
proves
it
lawful
to
worship
Images
Harpsfield
)
will
not
allow
it
to
be
of
the
same
nature
with
Images
,
Alan
.
Copi
Dialog.
Vasquez
in
p.
disp.
peoples
looking
upon
it
in
order
to
their
being
healed
,
was
no
part
of
worship
,
being
no
token
of
submission
;
and
that
God
intended
no
worship
should
be
given
to
it
.
Hezekiah
brake
it
in
pieces
,
it
was
not
because
it
was
worshipped
for
a
God
among
them
,
or
had
the
worship
terminated
upon
it
,
but
because
the
people
gave
the
same
kind
of
worship
to
it
which
in
the
Roman
Church
they
give
to
their
Images
:
but
he
thinks
that
worship
was
unlawful
to
the
Iews
,
which
is
lawful
to
Christians
.
offering
sacrifice
burning
of
Incense
T.
G.
T.G.
p.
that
perhaps
the
smoke
of
the
incense
(
when
used
as
a
sign
of
Religious
worship
)
troubles
my
eyes
so
that
I
cannot
distinguish
between
the
use
of
it
,
as
applied
to
God
,
and
as
applied
to
his
servants
,
or
other
things
relating
to
him
.
T.
G.
Hezekiahs
Confessor
Iews
burning
brazen
Serpent
appropriated
incense
to
the
worship
of
God
,
to
clear
his
eyes
a
little
better
burning
incense
an
indifferent
ceremony
the
intention
of
the
persons
outward
act
to
honour
God
memory
of
the
great
miracles
he
had
wrought
by
means
of
it
brazen
Serpent
Gods
honour
brazen
Serpent
direct
their
intention
aright
indifferent
ceremony
Brazen
Serpent
Aristotle's
threshold
that
acts
go
whither
they
are
intended
Brazen
Serpent
T.
G.
That
it
is
not
appropriated
,
at
least
in
the
new
Law
,
to
the
worship
of
God
,
and
therefore
it
is
in
the
freedom
of
the
Church
to
determine
how
and
when
it
shall
be
used
.
new
Law
their
Church
Bellarm.
de
sanct.
beat
.
l.
Religious
honour
new
Law
Law
of
Christ
burning
of
Incense
before
Images
Solemn
Invocation
was
an
external
act
of
worship
appropriated
to
God
himself
.
My
House
is
the
House
of
Prayer
,
solemn
Invocation
peculiar
part
divine
worship
Invocation
is
so
proper
to
God
,
that
to
give
it
to
any
besides
him
were
Idolatry
T.
G.
T.G.
p.
the
Prayer
we
make
to
God
as
the
Author
and
Giver
of
all
Good
;
but
a
lower
sort
of
Invocation
,
may
be
given
to
Saints
and
Angels
.
Laws
of
his
worship
true
worship
of
God
.
God
,
to
have
mercy
upon
them
Sarah
,
Isaac
Rebecca
,
Iacob
Prophets
to
pray
for
them
worshipping
God
Religious
worship
Law
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
,
worship
proper
to
God
worship
proper
to
God
as
the
Author
and
Giver
of
all
Good
,
but
to
Angels
or
Saints
as
Mediatours
and
Intercessors
to
Him
?
Religious
worship
Iewish
Church
Bellarm.
de
Sanct.
Beatit
.
l.
Perron
Replic
.
l.
Suarez
in
p.
Th.
fo.
there
was
no
Invocation
of
Saints
then
used
,
because
,
the
Saints
were
then
only
in
Limbo
,
and
not
in
their
perfect
happiness
,
nor
placed
over
the
Church
as
they
are
now
Divine
Majesty
although
they
did
not
Invocate
Saints
,
they
might
do
Angels
Reuchlin
.
de
arte
Cabalist
.
l.
Vorstius
in
Maim
.
de
Fund
.
legis
p.
they
believe
one
to
be
a
Spirit
set
over
Fire
,
and
another
over
Water
,
another
over
Clouds
,
as
the
Eastern
Idolaters
did
But
did
not
pray
to
the
Angel
the
Angel
that
redeemed
me
from
all
evil
,
bless
the
lads
?
Abarb.
de
capite
fidei
c.
ad
dub.
it
was
only
a
prayer
to
God
,
that
had
made
use
of
his
Angel
God
before
whom
my
Fathers
did
walk
,
the
God
which
fed
me
all
my
life
long
unto
this
day
,
the
Angel
which
redeemed
me
,
as
the
Author
and
Giver
of
all
Good
T.
G.
Abraham
,
The
Lord
God
of
Heaven
which
took
me
from
my
Fathers
House
,
He
shall
send
his
Angel
before
thee
.
Athanas.
c.
Arrian
orat.
understood
of
the
Eternal
Son
of
God
,
for
,
would
never
have
joyned
a
Creature
together
with
God
in
his
prayers
:
Cyrill
.
thesaur
.
assert.
S.
Hier.
in
Proverb.
who
would
ever
pray
in
the
name
of
Angels
?
to
invocate
none
by
praying
to
them
but
God
himself
:
created
Wisdom
Maimon
.
ap.
Abrav
.
p.
Law
;
That
we
ought
to
worship
God
alone
,
and
to
make
no
Mediators
between
God
and
us
;
neither
Angels
,
nor
Stars
,
nor
Elements
,
nor
any
such
things
,
because
we
ought
to
direct
all
our
thoughts
to
God
alone
.
Abrav
.
de
capite
fidei
c.
their
wise
men
interpreted
that
verse
,
that
they
should
only
invocate
God
,
and
not
That
this
sort
of
worship
belongs
only
to
God
,
and
to
none
else
,
according
to
the
sense
of
their
Wise-men
.
Maimonides
Maim
.
More
Nevoch
.
l.
That
none
of
the
Idolaters
were
ever
so
mad
to
think
there
was
no
God
besides
the
Idol
they
worshipped
;
or
that
the
Figure
they
worshipped
made
and
governed
the
World
;
but
they
worship
them
as
Mediators
between
the
great
God
and
them
,
Incense
shall
be
offered
propter
me
though
the
Incense
they
offered
to
their
Idols
were
for
his
sake
,
relative
Latria
That
the
Idolaters
did
believe
one
God
,
but
offended
against
the
precept
which
commands
Him
alone
to
be
worshipped
.
If
the
Lord
be
God
,
follow
Him
Is
not
God
thy
Lord
?
therefore
serve
Him
alone
:
and
why
do
ye
wander
after
in
which
there
is
no
profit
.
Aben-Ezra
,
Kimchi
,
Iarchi
Veri
Cultûs
unitas
,
&c.
Auct
.
L.S.
Lond.
Moses
bar-Nachman
,
R.
Bechai
,
Alschech
,
Law
,
who
believed
one
true
God
,
but
gave
Religious
worship
to
other
things
,
as
Mediators
between
God
and
them
.
appropriate
act
divine
worship
making
Vows
to
God
to
be
made
to
God
proper
acts
of
Latria
Bellarm.
de
cultu
sanct.
l.
That
it
is
an
act
of
Religion
due
only
to
God
.
vows
to
Saints
worship
due
only
to
God
this
worship
to
Creatures
a
Vow
a
part
of
Latria
that
is
due
only
to
God
?
Adversaries
,
it
is
so
.
Do
not
you
make
Vows
to
Saints
as
formally
and
solemnly
as
to
God
himself
Dominicans
Vow
Cajet.
in
Aq.
ib.
Deo
,
Beatae
Mariae
,
Beato
Dominico
&
omnibus
sanctis
?
True
,
Do
not
you
then
give
to
the
creature
the
worship
proper
to
God
,
which
you
confess
to
be
Idolatry
?
but
about
what
making
Vows
to
Saints
together
with
God
B.
But
here
are
only
witnesses
promise
made
to
God
to
do
such
things
for
his
service
and
honour
;
and
have
no
concernment
in
this
Vow
obedience
to
Superiours
that
is
vowed
they
Vow
to
God
and
the
Saints
that
they
will
obey
their
Superiours
.
Saints
.
Well
then
suppose
we
do
make
the
Saints
the
object
rational
creatures
divine
worship
way
of
participation
inferiour
Deities
worship
proper
to
God
?
Votum
non
convenit
sanctis
,
over
the
Church
De
sanct.
beat
.
l.
inferiour
Deities
as
derive
their
power
from
God
,
and
are
employed
by
Him
to
take
care
of
these
lower
things
?
the
Saints
do
curam
gerere
rerum
nostrarum
,
care
of
our
affairs
Religious
worship
God
.
But
after
all
this
ado
,
may
we
not
Vow
to
God
upon
a
higher
account
,
and
to
the
Saints
upon
a
lower
?
swear
Allegiance
Soveraign
Authority
less
soveraign
Soveraign
Authority
Vows
are
a
part
of
that
worship
which
is
proper
only
to
God
That
Vows
in
the
Scriptures
are
alwaies
taken
for
promises
made
to
God
;
for
when
they
were
written
,
there
was
no
such
custom
of
vowing
to
Saints
.
viz.
how
far
Gods
appropriating
these
Acts
of
worship
to
himself
doth
concern
us
?
T.
G.
external
acts
worship
peculiar
please
God
peculiar
acts
natural
reason
August
.
de
consens
.
Evangel.
l.
own
appointment
That
if
men
worship
God
against
His
Will
,
they
do
not
worship
Him
,
but
their
own
imagination
:
and
therefore
they
are
to
examine
what
worship
this
God
doth
reserve
to
himself
,
and
what
He
will
allow
to
any
other
.
Orig.
c.
Cels.
l.
Celsus
,
That
no
inferior
Being
ought
to
receive
any
Honour
against
the
Will
of
the
Supream
:
and
therefore
he
desires
to
prove
,
that
those
Daemons
and
Heroes
,
which
had
divine
worship
given
them
among
them
,
ever
had
the
consent
of
the
Supreme
God
for
it
;
but
it
rather
came
from
the
ignorance
and
barbarism
of
mankind
,
which
by
degrees
fell
off
from
the
true
worship
of
God
.
but
we
can
prove
by
evident
arguments
that
it
was
the
Will
of
God
that
all
men
should
honour
the
Son
,
as
they
do
the
Father
.
Dei
honorem
per
Deum
docemur
,
Hilar.
de
Trinit.
l.
worship
God
by
himself
Chrysost.
hom.
ad
pop.
Antioch
Let
us
learn
to
honour
Christ
as
he
would
have
us
,
for
that
is
the
most
pleasing
honour
,
which
he
would
have
,
and
not
that
which
we
would
give
.
S.
thought
to
honour
Christ
by
refusing
to
be
washed
,
but
this
was
not
honour
,
but
directly
contrary
.
T.
G.
God
cannot
be
honoured
by
prohibited
acts
of
worship
,
whatever
the
intention
of
the
person
be
.
Acts
appropriated
worship
of
God
continue
so
otherwise
declared
peculiar
acts
of
worship
common
consent
external
ceremonial
worship
Fundamental
precept
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
,
divine
honour
worship
God
.
Neither
be
ye
Idolaters
as
were
some
of
them
:
wherefore
my
dearly
beloved
,
flee
from
Idolatry
;
Little
Children
keep
your selves
from
Idols
.
new
thing
divine
worship
Law
of
God
new
Law
appropriate
acts
of
divine
worship
Iewish
Writers
appropriate
signs
of
divine
worship
building
Temples
burning
incense
making
Vows
not
meer
disobedience
to
his
Law
,
creature
the
worship
proper
to
God
T.
G.
this
proves
only
an
extrinsecal
denomination
of
Idolatry
for
if
,
for
instance
,
God
hath
forbidden
external
adoration
to
be
given
to
an
Image
,
his
prohibition
of
such
worship
may
make
it
indeed
to
be
unlawful
,
but
hinders
not
the
Act
from
passing
whither
it
was
intended
;
and
consequently
if
it
be
intended
or
directed
by
the
understanding
and
will
to
God
,
though
after
an
unlawful
manner
,
it
will
not
fail
to
be
terminated
upon
God
;
and
the
act
is
an
act
of
disobedience
,
or
of
some
other
sin
,
and
called
Idolatry
only
by
a
Metaphorical
denomination
,
as
Idolatry
is
called
Adultery
,
and
the
Fields
are
said
to
be
joyful
and
sing
.
as
no
command
of
God
can
make
that
to
be
not
Idolatry
,
which
is
so
in
the
nature
of
the
thing
;
so
no
prohibition
(
if
there
were
any
)
could
make
that
to
be
Idolatry
which
hath
not
in
it
the
true
and
real
nature
of
Idolatry
.
T.
G.
giving
to
the
creature
the
worship
due
only
to
God
real
Idolatry
that
the
intention
of
the
Person
being
to
terminate
his
worship
on
God
,
and
not
barely
on
the
Image
,
it
could
not
be
real
Idolatry
because
God
himself
denyes
to
receive
it
,
and
therefore
it
must
be
terminated
on
the
creature
T.
G.
as
utterly
false
,
because
humane
acts
go
whither
they
are
intended
,
and
that
the
prohibition
of
God
only
makes
the
act
unlawful
,
and
doth
not
hinder
its
going
to
its
object
.
to
be
terminated
upon
him
an
outward
signification
of
honour
and
respect
,
dishonour
God
to
honour
God
by
dishonouring
him
denomination
of
Idolatry
,
mens
intentions
God
doth
interpret
this
kind
of
worship
to
worship
the
molten
Image
T.
G.
clamours
of
vanity
,
impertinency
,
changing
the
Question
,
contradiction
,
downright
Sophistry
,
T.
G.
inward
intention
outward
act
outward
act
inward
intention
inward
intention
Actual
cogitation
object
intended
outward
act
particular
end
inward
intention
simple
cogitation
intention
of
the
mind
outward
act
outward
act
inward
intention
honour
God
simple
intention
outward
act
T.
G.
T.
G.
this
is
changing
the
State
of
the
Question
my
charge
was
of
real
Idolatry
,
and
my
proof
is
only
of
Metaphorical
Idolatry
,
and
by
extrinsecal
denomination
.
The
Divine
Law
being
the
rule
of
worship
all
prohibited
wayes
of
worship
must
receive
that
denomination
which
God
himself
gives
them
:
Metaphorical
Idolatry
Metaphorical
Theft
and
Adultery
,
and
false
Witness
?
real
Idolatry
appropriate
acts
of
worship
due
to
God
alone
real
Idolatry
T.
G.
real
Idolatry
I
meant
was
that
which
was
so
antecedently
to
any
prohibition
,
as
appears
by
my
contending
that
the
Church
of
doth
require
the
giving
the
creature
the
honour
due
only
to
God
.
had
looked
over
in
giving
the
creature
the
worship
due
only
to
God
,
due
,
Idolatry
appropriate
acts
of
worship
due
only
prohibited
acts
the
worship
due
only
to
God
?
outward
act
sacrifice
due
only
to
God
God
antecedently
to
his
will
to
him
alone
T.
G.
antecedently
to
any
Law
of
God
,
it
was
necessary
to
worship
God
by
sacrifice
,
and
unlawful
so
to
worship
any
else
besides
him
.
real
Idolatry
that
any
Image
being
made
so
far
the
object
of
divine
worship
,
that
men
do
bow
down
before
it
,
doth
thereby
become
an
Idol
,
and
on
that
account
is
forbidden
in
the
second
Commandment
.
on
that
account
eighth
Commandment
positive
Laws
the
giving
the
worship
to
a
creature
,
which
is
due
only
to
God
,
T.
G.
humane
acts
morally
evil
Murder
,
Adultery
prohibited
Murder
T.
G.
Moral
Acts
Idolatry
,
to
contradict
my self
T.
G.
that
an
Image
being
made
so
far
the
object
of
divine
worship
that
men
do
bow
down
before
it
,
doth
thereby
become
an
Idol
,
and
on
that
account
is
forbidden
in
the
second
Commandment
.
mark
those
words
,
on
that
Account
that
the
worship
which
God
denyes
to
receive
,
cannot
be
terminated
on
him
but
on
the
Image
.
No
,
not
yet
neither
crack
:
either
I
mean
that
this
worship
cannot
be
terminated
on
God
antecedently
to
the
Prohibition
,
because
on
that
account
the
worship
of
an
Image
is
forbidden
in
the
second
Commandment
;
or
if
it
cannot
be
terminated
on
the
account
of
the
Prohibition
,
then
it
is
not
on
that
account
forbidden
.
Gunpowder
!
T.
G.
on
that
account
promiscuously
used
in
Scripture
By
which
it
appears
,
that
any
Image
being
made
so
far
the
object
of
divine
worship
that
men
do
bow
down
before
it
,
doth
thereby
become
an
Idol
,
and
on
that
account
is
forbidden
in
this
Commandment
.
By
which
it
appears
T.
G.
i.
e.
Scripture
;
that
any
Image
being
made
so
far
the
object
of
divine
worship
that
men
do
bow
down
before
it
;
i.
e.
it
becomes
an
Idol
and
on
that
account
,
i.
e.
act
of
divine
worship
by
bowing
before
it
,
it
is
forbidden
in
this
Commandment
,
i.
e.
to
extricate
my self
out
of
this
Labyrinth
.
T.
G.
thought
the
Room
was
dark
,
when
she
lost
her
sight
,
T.
G.
play
tricks
distaste
them
Sophistry
,
T.
G.
viz.
that
the
worship
which
God
hath
forbidden
,
cannot
be
terminated
upon
himself
?
that
if
God
have
forbidden
himself
to
be
worshipped
after
such
a
manner
,
the
giving
him
such
worship
will
be
a
dishonouring
of
him
,
though
the
Giver
intend
it
never
so
much
for
his
Honour
.
Prohibited
worship
is
dishonouring
God
,
though
a
man
intend
it
never
so
much
for
his
honour
:
and
worship
,
to
be
an
external
signification
of
honour
that
this
is
terminating
the
honour
due
to
God
on
the
Image
:
on
God
God
is
dishonoured
real
Idolatry
extrinsecal
denomination
Christian
church
external
appropriate
acts
divine
worship
Epiphan.
haer.
Baron
.
A.
offering
incense
external
act
Bellar.
de
R.
Pont.
l.
Thurificati
,
viz.
offered
incense
lapsed
persons
external
appropriate
acts
of
divine
worship
burning
in●ense
an
indifferent
thing
to
God
to
burn
incense
civil
respect
But
it
was
in
the
Temple
of
Vesta
,
and
therefore
was
divine
worship
.
appropriate
to
divine
worship
external
acts
inward
intention
primitive
Church
directing
the
intention
in
outwards
acts
of
worship
,
Roman
Martyrology
Decemb.
B●●on
.
not
.
in
Martyrol
.
Rom.
Decemb.
thousand
Martyrs
little
incense
at
their
coming
out
:
Greek
Menology
they
were
twenty
thousand
indifferent
a
ceremony
offer
incense
their
intention
to
the
Supream
God
?
T.
G.
the
act
must
pass
whither
it
was
directed
nature
of
humane
acts
so
saving
a
doctrine
T.
G.
O
Sir
say
they
,
it
is
to
burn
incense
.
is
an
indifferent
ceremony
,
and
may
be
used
to
God
or
to
men
?
[
O
but
we
are
required
to
burn
incense
to
looked
over
that
actions
go
whither
they
are
intended
?
this
threshold
of
Aristotle
Christians
Lives
primitive
Christians
Aristotles
Keyhole
stept
over
his
threshold
Philosophical
Christians
sound
faith
outward
acts
of
worship
outward
acts
of
worship
Heathen
Idolaters
De
Civit.
Dei
,
l.
De
Verae
Relig.
c.
that
a
man
that
commits
only
the
external
act
of
Idolatry
,
is
as
guilty
as
he
that
commits
the
external
act
of
theft
?
To
both
which
,
no
more
is
necessary
than
a
voluntary
inclination
to
do
that
act
Gregory
de
Valentia
Greg.
de
Valent.
de
Idolol
.
l.
outward
acts
of
worship
may
be
so
proper
to
God
either
from
their
own
nature
,
or
the
consent
of
mankind
,
that
whosoever
doth
them
,
whatever
his
inward
intention
be
,
ought
to
be
understood
to
give
the
honour
proper
to
God
to
that
for
whose
sake
he
doth
them
?
implicit
,
Tannerus
indirect
intention
Tanner
.
to.
virtual
intention
outward
acts
T.
G.
T.
G.
p.
that
on
supposition
the
Philosophers
did
believe
one
God
,
and
yet
joyned
with
the
people
in
the
practice
of
their
Idolatry
,
they
were
worthily
condemned
by
the
Apostle
,
though
but
for
the
external
profession
of
praying
and
offering
sacrifice
to
their
Images
.
outward
acts
go
whither
they
are
intended
worship
the
true
God
true
God
T.
G.
as
a
very
good
thing
Iupiter
Capitolinus
old
man
in
their
Churches
lap
of
Fortune
Image
Cicero
Cicero
de
Divin
.
l.
good
intention
right
object
Bellarm
,
de'
Sanct.
Beat.
l.
Brothers
Romulus
a
secret
Intention
doth
carry
that
act
whither
it
is
intended
,
lawful
to
worship
God
by
Images
,
outward
acts
T.
G.
external
acts
of
worship
peculiar
external
acts
divine
worship
,
that
the
doing
of
them
That
there
are
two
sorts
of
worship
,
one
called
or
Soveraign
worship
which
is
proper
to
God
,
and
another
called
or
inferiour
worship
that
may
be
given
to
creatures
on
the
account
of
excellencies
communicated
to
them
from
God
.
That
the
worship
they
give
to
any
inanimate
creatures
,
that
have
no
proper
excellencies
of
their
own
is
not
absolute
,
but
a
relative
they
intending
thereby
only
to
worship
God
.
last
part
How
the
applying
the
acts
of
Religious
worship
to
a
creature
doth
make
that
worship
Idolatry
?
the
different
sorts
of
worship
T.
G.
T.
G.
p.
Idolatry
.
The
Question
at
present
,
between
Dr.
and
the
Church
of
is
not
,
whether
Divine
worship
be
to
be
given
to
Saints
(
for
this
is
abhorred
of
all
faithful
Christians
)
but
whether
an
inferiour
worship
of
like
kind
with
that
which
is
given
to
Holy
men
upon
earth
for
their
Holiness
and
near
relation
to
God
,
may
not
be
lawfully
given
to
them
,
now
they
are
in
Heaven
?
Again
,
if
by
Religious
worship
,
I
mean
that
honour
which
is
due
to
God
alone
,
it
is
true
what
the
Fathers
say
,
that
it
is
not
to
be
given
to
the
most
excellent
created
Beings
,
but
nothing
at
all
to
the
point
in
debate
between
us
;
if
I
mean
that
honour
of
which
a
creature
is
capable
for
Religions
sake
,
and
that
relation
which
it
setleth
,
he
will
,
shew
it
to
be
false
,
that
the
Fathers
deny
any
such
honour
to
be
given
to
the
Holy
Angels
or
Saints
:
and
if
I
prove
that
this
worship
ought
not
to
be
called
Religious
,
it
is
but
a
meer
wrangling
about
words
,
because
Religion
may
be
used
in
other
senses
besides
that
of
the
worship
due
to
God
.
Religious
worship
due
to
God
a
creature
is
capable
for
Religions
sake
,
he
can
clearly
dispell
the
mist
I
have
raised
from
the
Testimony
of
the
Fathers
,
and
let
the
Reader
see
that
I
have
perverted
their
meaning
,
and
yet
said
nothing
to
the
purpose
.
Iustin
Martyr
,
Theophilus
,
Origen
,
Writer
under
his
name
)
Theodoret
,
Divine
worship
proper
to
God
inferiour
worship
which
creatures
are
capable
of
,
former
Latria
single
distinction
Divine
worship
T.
G.
true
account
Soveraign
and
inferiour
worship
Roman
Church
T.
G.
Roman
Church
whether
the
Saints
in
Heaven
be
capable
of
receiving
any
honour
from
men
;
and
whether
that
honour
being
given
upon
the
account
of
Religion
,
might
be
called
Religious
Honour
or
no
?
to
wrangle
about
words
real
honour
that
to
dispute
whether
we
are
bound
to
honour
the
Saints
,
were
to
dispute
whether
we
are
to
be
Christians
,
or
whether
we
believe
them
to
be
Saints
in
Heaven
.
Iesus
Christ
due
apprehension
Religious
honour
Religious
excellencies
natural
endowments
civil
accomplishments
civil
honour
Civil
Society
Religion
,
viz.
God
civil
honour
Civil
Society
outward
acts
acquired
excellencies
divine
graces
humane
nature
Divine
Graces
supernatural
assistance
Thanksgiving
to
God
praise
God
Religious
worship
to
God
T.
G.
that
if
men
deserve
honour
for
natural
or
supernatural
endowments
,
surely
the
Saints
in
Heaven
much
more
do
so
:
utmost
honour
Religious
worship
Gods
supream
excellency
Religious
worship
inward
submission
signification
of
want
,
and
the
expression
of
our
desire
of
obtaining
that
which
we
need
:
Suarez
de
Virtut
.
Relig.
To.
that
as
command
is
towards
inferiours
,
so
is
prayer
towards
Superiours
:
now
to
this
,
two
things
are
requisite
That
a
man
apprehends
it
is
in
the
power
of
the
Superiour
to
give
what
we
ask
.
That
he
is
willing
to
give
it
,
if
it
be
asked
of
him
.
Religious
worship
be
so
change
his
will
humble
dependence
Gul.
Parisiensis
divine
prayer
Gul.
Paris
.
Rhet.
Div.
c.
prayer
among
men
is
supposed
a
means
to
change
the
Person
to
whom
we
pray
;
but
prayer
to
God
doth
not
change
him
,
but
fits
us
for
receiving
the
things
prayed
for
.
i.
e.
whether
we
pray
to
the
Saints
to
obtain
things
by
their
merits
and
intercessions
,
Roman
Church
whether
it
be
,
that
they
do
bestow
the
things
themselves
upon
us
,
whether
by
the
manner
of
Invocation
of
Saints
which
is
allowed
and
practised
in
the
Church
,
they
do
not
give
that
worship
to
Saints
,
which
is
only
peculiar
to
God
?
first
and
independent
cause
of
all
good
apprehend
God
first
Author
of
all
good
Religious
worship
inferiour
Deities
Sole
Author
Solemn
Invocation
internal
desire
external
Religious
worship
outward
duties
offices
of
Religion
T.
G.
Roman
Church
sole
dependence
upon
God
for
all
our
Blessings
?
Trent
,
It
is
good
and
profitable
for
Christians
humbly
to
invocate
the
Saints
,
T.G.
p.
and
to
have
recourse
to
their
prayers
,
aid
,
and
assistance
,
whereby
to
obtain
benefits
of
God
,
by
his
Son
our
Lord
Iesus
Christ
who
is
our
only
Redeemer
and
Saviour
.
mental
prayers
pray
for
him
praying
to
God
praying
to
the
Saints
to
pray
for
us
.
praying
to
them
to
give
praying
to
them
to
pray
humility
of
a
suppliant
praying
to
them
as
the
givers
of
blessings
,
praying
to
Saints
as
the
Givers
of
Blessings
,
humble
invocation
of
Saints
praying
to
them
the
making
recourse
to
the
prayers
of
the
Saints
,
to
their
aid
and
assistance
viz.
that
they
would
help
,
comfort
,
strengthen
,
and
protect
them
.
Authentick
Offices
T.
G.
T.G.
p.
these
Forms
of
prayer
to
Saints
cannot
be
denyed
to
be
in
use
among
them
,
but
yet
the
sense
of
them
is
no
more
than
praying
to
them
to
pray
for
them
,
and
this
is
only
varying
the
Phrase
,
to
say
to
the
Blessed
Virgin
Pray
for
me
,
or
Help
me
,
and
comfort
me
and
strengthen
me
O
Blessed
Virgin
.
the
words
not
meerly
from
's
Grammar
Rules
,
but
from
the
doctrine
of
the
Church
delivered
in
her
Councils
and
Catechisms
,
and
from
the
common
use
of
such
words
and
expressions
among
Christians
.
generally
received
practice
practice
,
allowed
devout
Persons
Godly
Prayers
A
Most
Devout
Commendation
to
our
most
Blessed
Lady
,
Construing
Book
special
gift
of
interpreting
pray
to
the
Blessed
Virgin
to
pray
for
them
.
Virgin
Mary
her
merits
devout
thing
commit
Soul
and
Body
to
her
trust
and
custody
,
both
in
Life
and
death
.
Eternal
Son
of
God
Blessed
Virgin
Office
of
the
Blessed
Virgin
Aristotles
Threshold
T.
G.
Blessed
Virgin
horrible
blasphemies
praying
to
her
to
pray
for
us
?
Fountain
of
Mercy
,
Grace
Blessed
Virgin
daily
use
T.
G.
than
praying
to
the
Blessed
Virgin
to
pray
for
them
?
Lilly's
Grammar
figurative
sense
strange
figure
praying
to
bestow
must
be
understood
only
praying
to
pray
:
in
their
power
to
give
to
pray
directly
to
the
Virgin
for
the
destruction
of
heresies
,
support
under
troubles
,
Grace
to
withstand
temptations
,
and
reception
to
Glory
?
T.
G.
eminent
Divines
general
Discourse
Divine
Worship
way
T.
G.
T.G.
p.
the
people
are
instructed
by
,
to
make
this
to
be
the
sense
of
praying
to
give
,
praying
to
pray
common
doctrine
of
Christianity
,
by
which
they
are
taught
that
God
alone
is
the
giver
of
all
good
things
:
to
pray
to
him
he
only
can
give
absurd
figures
common
doctrine
T.
G.
effectual
way
common
doctrine
Original
Giver
of
all
good
things
,
a
Soveraign
way
of
giving
peculiar
to
God
an
inferiour
and
subordinate
way
of
giving
by
a
power
derived
from
God
,
and
this
is
all
,
we
attribute
to
the
Saints
common
doctrine
God
alone
is
the
Giver
of
all
things
,
God
alone
is
to
be
worshipped
?
their
Sermons
,
Catechisms
and
Explications
both
by
word
and
writing
do
it
by
what
Authority
an
inferiour
way
of
giving
in
the
Saints
,
making
recourse
to
them
for
their
help
and
assistance
,
as
their
prayers
T.
G.
of
praying
to
the
Saints
to
pray
for
them
,
express
sense
T.
G.
Lilly's
Grammar
to
understand
them
praying
to
her
to
pray
for
them
.
Heathen
Poets
Religious
Worship
a
powerful
intercessor
with
God
offices
of
Religion
to
intercede
and
pray
for
them
to
God
Divine
worship
external
acts
of
adoration
Divine
worship
that
Christ
could
be
no
creature
,
because
the
external
act
of
adoration
was
given
to
him
divine
worship
pray
thus
to
them
rely
upon
them
return
thanks
bringing
in
Polytheism
reviving
the
antient
Idolatry
of
the
Heathens
?
the
reserving
all
parts
of
Religious
worship
to
God
alone
.
Roman
Church
that
if
the
modern
practice
of
Invocation
of
Saints
had
been
introduced
in
the
Apostolical
times
,
it
would
have
looked
too
like
the
introducing
of
Gentilism
again
.
Franciscus
Horantius
Calvins
Institutions
Franc.
Horant
.
Loc.
Catholic
.
l.
Ed.
Ven.
that
Invocation
of
Saints
was
not
expresly
commanded
under
the
Gospel
,
lest
the
Gentile
Converts
should
believe
that
they
were
again
drawn
to
the
worship
of
Creatures
:
Harpsfield
.
Martinus
Peresius
Ayala
Spanish
Bishop
Cop.
Dialog
Martin
.
Peres
.
Ayal
.
de
Tradit
.
part
.
why
he
could
meet
with
no
footsteps
either
of
the
invocation
or
intercession
of
Saints
,
before
the
time
of
Bishop
of
Rome
that
the
Apostles
would
have
been
thought
to
have
made
themselves
Gods
,
if
they
had
delivered
the
doctrine
of
invocation
and
intercession
of
Saints
.
Heathen
Idolatry
T.
G.
T.G.
p.
he
never
met
with
any
Catholick
so
ignorant
,
as
not
to
understand
the
sense
of
their
prayers
to
be
to
desire
the
Saints
to
help
them
with
their
prayers
T.
G.
Spanish
Bishop
the
people
had
great
need
to
be
better
instructed
in
this
matter
of
worship
,
lest
,
they
make
Gods
of
the
Saints
,
I
have
found
many
not
well
instructed
in
this
matter
Ludov.
Vives
T.
G.
that
many
Christians
do
most
times
offend
in
a
good
thing
giving
honour
to
Saints
)
for
,
Lud.
Viv.
in
Aug.
de
Civ
.
Dei
l.
they
worship
them
no
otherwise
than
they
do
God
;
neither
do
I
find
in
many
things
any
difference
between
their
opinion
of
the
Saints
,
and
the
Heathens
of
their
Gods
.
T.G.
T.G.
p.
in
re
bona
,
in
a
thing
good
in
it self
through
Papist
downright
practice
of
Idolatry
abuse
in
practice
so
wise
T.
G.
if
they
be
asked
the
Question
in
their
Catechism
,
they
answer
it
as
he
saith
T.
G.
he
ought
not
to
commit
Adultery
.
Polydore
Virgil
,
T.
G.
solemn
Rite
Images
of
Saints
are
carryed
in
procession
,
I
fear
Polyd.
Virg.
de
Invent.
Rer.
l.
I
fear
we
rather
please
the
Heathen
Gods
than
Christ
by
such
practices
;
which
without
all
question
,
was
taken
from
the
Heathen
customs
.
of
the
worship
of
Images
Saints
,
that
the
people
were
arrived
to
that
degree
of
madness
,
that
their
worship
differed
very
little
from
Idolatry
.
Cassander
Cassand
.
consuit
.
art.
that
the
people
trusted
so
much
to
the
Patronage
and
Intercession
of
the
Saints
,
whom
they
worshipped
with
dull
,
not
to
say
profane
Ceremonies
,
that
they
hoped
for
the
pardon
of
their
sins
,
although
they
did
not
amend
their
lives
,
on
the
account
of
their
intercession
for
them
;
and
that
they
trusted
more
to
them
,
especially
to
the
Blessed
Virgin
,
than
to
Christ
himself
.
that
what
interpretations
soever
some
men
put
upon
those
titles
of
the
Queen
of
Heaven
,
Mother
of
Mercy
,
the
common
people
did
not
understand
them
according
to
their
sense
of
them
.
Erasm.
Eccles.
l.
that
their
very
Preachers
worshipped
the
Blessed
Virgin
with
more
Religion
,
or
devotion
,
than
they
did
Christ
himself
,
or
his
Holy
Spirit
,
calling
her
the
Mother
of
Grace
.
Divine
worship
divine
worship
Honour
of
the
Saints
Religious
worship
Orig.
c.
Cels.
l.
the
property
of
the
doctrine
of
Christ
,
that
God
only
was
to
be
worshipped
,
but
that
other
might
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
worthy
of
honour
,
but
not
of
worship
.
we
should
believe
that
Angels
were
set
over
these
things
below
,
yet
we
only
praise
and
magnifie
them
;
but
all
our
prayers
are
only
to
be
made
to
God
,
and
not
to
any
Angel
;
and
only
Iesus
Christ
is
to
offer
up
our
prayers
to
God
he
saith
expresly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
all
prayer
,
and
supplication
,
and
intercession
that
we
ought
not
to
pray
to
them
who
pray
for
us
.
T.
G.
invocation
of
Saints
and
Angels
T.G.
p.
meaning
is
partly
,
that
we
are
not
to
pray
to
them
in
the
same
manner
that
we
do
to
God
:
but
we
may
pray
to
them
after
another
manner
.
inferiour
sort
of
prayer
,
prayer
to
pray
for
us
any
prayer
be
prayed
to
to
intercede
with
God
for
us
,
Son
of
God
.
Blessed
Virgin
T.
G.
that
she
could
not
be
the
Mother
of
Redemption
for
mankind
,
because
it
is
said
,
I
have
trodden
the
wine-press
alone
,
and
of
the
people
there
was
no
man
with
me
.
no
man
Ricard
.
de
Laud.
Mariae
l.
a
woman
T.
G.
all
sorts
of
prayers
and
Invocations
,
inferiour
sort
notwithstanding
any
sort
supream
excellency
in
God
Supream
God
Inferiour
Spirits
Euseb.
hist.
Eccles.
l.
the
honour
and
esteem
they
had
for
the
Martyrs
,
meeting
at
the
places
of
their
Martyrdom
,
keeping
their
Anniversary
dayes
,
recommending
their
examples
to
the
imitation
of
others
.
Iustin
Martyr
,
Theophilus
Antiochenus
viz.
that
all
Religious
worship
was
due
only
to
God
relative
worship
Religious
worship
Supream
God
Religious
worship
T.
G.
T.G.
p.
That
these
Testimonies
are
impertinent
,
because
they
are
to
be
understood
only
of
that
divine
worship
which
is
due
to
God
alone
;
and
not
of
the
Inferiour
worship
which
belongs
to
Saints
or
Angels
.
no
man
a
woman
divine
worship
general
terms
Religious
account
Religious
worship
T.
G.
that
it
is
unlawful
to
give
any
kind
of
Religious
worship
to
a
creature
,
Index
Expurgatorius
T.
G.
distinctions
;
worship
two
sorts
,
Supream
Latria
,
inferiour
Dulia
:
Religious
two
senses
That
which
proceeds
from
the
vertue
of
Religion
,
and
that
is
proper
to
God
.
That
which
tends
to
the
honour
of
Religion
,
and
that
may
be
given
to
creatures
.
looked
over
Aristotles
threshold
general
terms
understanding
men
That
although
deny
divine
worship
to
be
given
to
Emperours
,
yet
they
both
imply
,
T.G.
p.
that
lawful
worship
and
honour
is
to
be
given
to
them
;
and
therefore
he
cannot
but
wonder
,
what
I
meant
by
alledging
those
Testimonies
,
unless
I
intend
not
any
worship
at
all
to
be
due
to
any
besides
God
;
or
that
I
think
it
not
possible
to
worship
a
good
man
.
And
afterwards
he
would
willingly
understand
yet
farther
,
whether
I
allow
any
honour
at
all
to
be
due
to
Princes
as
Gods
Vicegerents
;
for
he
doth
not
remember
hitherto
any
passage
in
my
Book
,
from
whence
he
could
gather
that
I
hold
it
lawful
to
give
any
worship
either
to
Princes
Statues
or
to
themselves
.
Because
I
deny
Religious
worship
to
be
given
to
any
besides
God
himself
Civil
worship
to
be
given
to
Princes
?
ill
will
.
all
acts
do
not
go
whither
they
are
intended
notwithstanding
his
intention
utmost
civil
worship
Gods
Vicegerents
in
the
power
of
any
Bishop
in
the
World
to
depose
them
,
absolve
their
subjects
from
obedience
to
them
T.
G.
the
Christians
denyed
giving
Religious
worship
to
Princes
,
although
it
were
an
inferiour
kind
of
Religious
worship
,
inferiour
kind
of
Religious
worship
lawful
.
T.
G.
the
Fathers
speak
only
of
the
Soveraign
worship
that
is
due
only
to
God
;
and
that
is
the
worship
they
think
unlawful
to
give
to
any
creature
.
Religious
worship
to
Princes
Supream
God
.
T.
G.
saying
,
that
the
King
is
then
to
be
honoured
when
he
keeps
himself
within
his
own
Sphere
,
and
abstains
from
divine
honours
.
what
I
brought
these
testimonies
for
that
the
Christians
did
refuse
to
give
divine
honours
to
Princes
:
divine
worship
Religious
worship
T.
G.
it
is
a
thing
notoriously
known
,
that
many
of
the
Heathen
Emperours
exacted
to
be
worshipped
as
Gods
,
that
is
with
divine
worship
.
Supream
God
Deified
men
T.
G.
that
this
was
to
suppose
them
to
be
the
sole
Authors
of
all
good
to
mankind
?
divine
worship
T.
G.
wonder
at
his
own
answer
at
my
argument
Fathers
.
But
T.
G.
if
Kings
may
be
honoured
as
Gods
Vicegerents
,
why
may
not
Saints
as
the
adopted
Children
of
God
?
divine
worship
T.
G.
Gods
Vicegerents
divine
honour
i.
e.
relative
Latria
primitive
Christians
divine
worship
T.
G.
that
on
the
same
principles
that
I
deny
any
worship
to
be
due
to
Saints
,
a
Quaker
would
prove
,
that
it
must
be
denyed
to
Princes
.
viz.
Divine
worship
viz.
civil
worship
T.
G.
viz.
that
in
such
a
Book
printed
in
such
a
place
,
and
just
in
such
a
page
,
T.G.
p.
Nation
Reverend
and
Learned
be
worshipped
real
worth
Religious
worship
to
Saints
the
Reverend
Iudges
Clergy
Reverend
Bishops
Right
Reverend
Archbishops
Most
Reverend
T.
G.
rare
inventions
T.
G.
must
believe
his
Readers
to
be
all
stark
blind
,
titles
of
respect
Religious
worship
.
But
is
there
not
a
Reverence
due
to
Persons
for
their
Piety
,
as
well
as
for
their
Age
and
Dignity
?
Religious
worship
T.
G.
titles
of
respect
Civil
worship
Well
,
but
yet
the
matter
seems
not
altogether
so
clear
,
for
the
worship
we
are
to
give
to
Princes
is
as
they
are
Gods
Vicegerents
,
and
this
is
given
on
a
Religious
account
,
because
God
commands
us
to
give
honour
to
whom
honour
is
due
T.
G.
,
T.G.
p.
348.
Rom.
Religious
performance
Divine
honours
i.
e.
consecrated
men
external
acts
of
Reverence
Religious
worship
Christians
,
Pliny
Christians
,
viz.
Religious
worship
to
Image
,
by
burning
incense
,
and
pouring
out
wine
before
it
Divine
honours
required
Plin.
l.
all
that
were
true
Christians
refused
to
do
;
and
those
who
did
it
presently
renounced
Christ
.
Divine
honours
that
no
Religious
worship
was
to
be
given
to
him
,
Civil
worship
Greg.
Naz.
orat.
in
Iul.
Civil
Worship
Emperours
Statues
Iac.
Gothofred
.
Iulian
orat
.
p.
the
burning
of
incense
was
the
same
tryal
of
Christians
,
that
eating
of
Swines
flesh
was
of
Iews
.
Religious
worship
Civil
worship
Civil
adoration
Cod.
Theodos.
Divine
honours
that
all
worship
which
did
exceed
the
dignity
of
men
,
should
be
entirely
reserved
to
God
.
T.
G.
primitive
Christians
external
acts
Religious
account
burning
incense
Divine
worship
proper
only
to
God
T.
G.
Divine
worship
Religious
worship
Religious
acts
that
instead
of
the
Heathen
Gods
,
they
worshipped
not
one
but
many
miserable
men
.
S.
Cyrill
.
c.
Iulian.
l.
that
as
to
Christ
,
he
confesses
they
worshipped
him
,
but
they
did
not
make
a
God
of
a
man
in
him
,
but
he
was
essentially
God
,
and
therefore
fit
to
be
worshipped
;
but
for
the
Martyrs
,
they
neither
believed
them
to
be
Gods
,
nor
gave
them
the
worship
which
belongs
to
Gods
.
Supream
God
Religious
worship
due
to
the
inferiour
Gods
Saints
and
Martyrs
i.
e.
to
give
them
the
worship
which
the
Heathens
gave
to
their
inferiour
Deities
respectively
and
by
way
of
honour
.
Religious
worship
that
what
he
said
was
only
to
be
understood
of
those
honours
they
gave
to
them
for
their
generous
suffering
for
the
faith
,
despising
all
dangers
,
and
thereby
making
themselves
great
examples
to
other
Christians
Athenians
meeting
together
at
the
sepulchres
of
those
who
were
slain
at
the
Battel
of
for
the
liberty
of
and
there
making
Panegyricks
upon
them
,
and
therefore
he
wonders
why
should
exclaim
so
much
against
these
honours
done
to
the
Martyrs
,
since
this
was
all
the
reward
they
could
give
them
.
c.
Iul.
l.
these
honours
consisted
in
preserving
their
Memories
,
and
praising
their
vertues
because
they
were
bound
to
give
it
to
none
but
God
.
that
Christians
do
not
give
to
Saints
the
worship
the
Heathens
gave
to
their
inferiour
Gods
,
their
prayers
then
vows
,
hymns
,
oblations
Roman
Church
mark
that
,
not
with
Latria
,
same
thing
T.
G.
so
unreasonably
triumphs
in
S.
opinion
in
this
matter
what
miserable
shifts
and
disingenuous
arts
they
are
put
,
T.G.
p.
who
will
shut
their
eyes
,
and
fight
against
the
light
of
a
noon-day
truth
:
rub
my
eyes
see
light
disingenuous
arts
T.
G.
by
standers
last
Chapter
to
recriminate
Religious
worship
T.
G.
I
could
not
affirm
without
shutting
my
eyes
my
eyes
Aug.
de
ver.
Rel.
c.
let
not
the
worship
of
dead
men
,
be
any
part
of
our
Religion
:
for
if
they
have
lived
piously
,
they
do
not
desire
such
honours
from
us
;
but
they
would
have
us
to
worship
him
,
by
whom
we
may
become
partakers
of
their
happiness
:
honorandi
ergo
sunt
propter
imitationem
,
non
adorandi
propter
Religionem
.
that
they
are
not
to
have
Religious
worship
given
to
them
,
such
honour
may
excite
us
to
an
imitation
of
them
?
incoherent
passage
Religious
worship
of
Angels
the
utmost
they
expect
from
us
,
is
the
honour
of
our
love
,
and
not
of
our
service
service
of
Saints
and
Angels
from
our
happiness
coming
only
from
God
,
our
being
the
Temples
of
God
,
the
Angels
prohibiting
S.
to
worship
him
,
and
bidding
him
to
worship
God
;
and
that
the
very
name
of
Religion
,
is
from
tying
our
Souls
to
God
alone
.
Whosoever
of
the
Angels
loves
God
,
loves
me
for
worshipping
him
,
and
he
that
hath
Gods
favour
,
hath
the
favour
of
all
that
are
good
.
Therefore
let
our
Religion
bind
us
faster
to
one
omnipotent
God
,
between
whom
and
us
there
is
no
creature
interposed
:
in
Evang.
Ioh.
Haec
est
Religio
Christiana
ut
colatur
unus
Deus
;
this
is
the
Christian
Religion
,
to
worship
one
God
because
God
only
can
make
the
Soul
happy
:
for
,
it
is
made
happy
only
by
the
participation
of
God
,
and
not
of
a
blessed
Soul
,
or
Angel
.
worship
God
who
only
is
able
to
make
us
happy
.
this
is
the
character
of
the
true
Religion
,
De
quantit
.
an
.
c.
that
it
unites
us
only
to
one
God
,
without
giving
worship
to
any
other
Being
how
excellent
soever
?
no
creature
have
the
worship
of
our
Soul
praying
to
creatures
not
only
our
voyce
our
mind
too
it
is
profitable
for
us
to
do
,
and
not
only
for
their
prayers
,
but
for
their
help
and
assistance
good
S.
the
most
wise
and
perfect
man
,
the
most
accomplished
and
happy
soul
is
only
to
be
loved
and
imitated
,
and
honour
given
to
it
according
to
its
desert
and
order
:
for
thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
Religious
worship
Maximus
Madaurensis
Aug.
ep.
that
in
the
Christian
Church
,
none
that
were
dead
were
worshipped
,
and
nothing
adored
as
God
,
that
is
made
by
God
;
but
only
one
God
,
who
created
all
things
?
T.
G.
as
God
being
adored
as
God
Supream
God
worshipped
them
as
Gods
of
a
lower
rank
by
participation
Roman
Church
Gods
by
participation
the
care
and
government
of
the
Church
committed
to
them
are
worshipped
De
Civ
.
Dei
l.
that
good
Spirits
are
not
to
be
worshipped
per
tale
obsequium
,
by
such
Religious
worship
?
T.
G.
,
not
by
the
worship
of
Sacrifices
all
the
Rites
of
Religious
worship
acts
of
Religious
worship
viz.
the
acts
of
Religious
worship
,
De
ver.
Rel.
c.
due
to
them
Martinus
Peresius
Mart.
Peres
.
de
trad.
p.
fellow
servants
serving
one
another
in
love
equal
conditions
mutual
offices
Q.
in
Exod.
is
used
by
S.
as
a
term
expressing
the
service
we
owe
to
God
as
our
Lord
T.
G.
T.G.
p.
I
purposely
concealed
from
the
Reader
,
for
fear
he
might
infer
,
that
if
some
degree
of
the
service
called
might
be
given
by
servants
to
their
Masters
,
surely
a
high
degree
of
it
may
be
given
to
Holy
Angels
.
those
Angels
that
require
service
from
us
are
Devils
:
we
honour
good
Angels
by
love
,
and
not
by
service
.
T.
G.
Latria
;
for
that
he
understands
it
of
sacrifices
,
and
that
when
he
saith
blessed
Spirits
are
not
willing
we
should
it
ought
not
be
rendered
equivocally
,
as
it
is
by
me
,
to
perform
any
sacred
offices
,
but
to
dedicate
and
sacrifice
to
them
,
or
consecrate
our selves
or
any
thing
of
ours
to
them
by
the
Rites
of
Religion
;
by
which
,
it
is
evident
,
that
he
speaks
of
the
worship
which
is
due
to
God
alone
,
that
is
,
of
such
dedications
and
consecrations
,
as
were
performed
by
the
Heathens
to
their
Daemons
as
Gods
.
worship
due
to
God
alone
rites
of
Religious
worship
Religious
rites
acts
of
Religious
worship
T.
G.
Religious
worship
Heathen
customs
orandi
causa
fanum
adire
Cicer.
Verr.
In
Catil
Latin
Writer
Religious
rites
that
they
would
be
favourable
and
propitious
to
them
Plin.
hist.
nat.
l.
no
sacrifice
was
offered
without
prayers
Macrobius
,
Macrob.
Saturn
.
l.
1.
c.
9.
Servius
Serv.
in
Aeneid.
Arnob.
c.
gent.
l.
they
began
their
invocations
with
not
because
they
looked
on
him
as
chief
,
Mediator
who
was
to
carry
up
their
prayers
to
the
superiour
powers
T.
G.
Religious
worship
created
Spirits
mens
addresses
peculiar
to
God
De
Civ
.
Dei
,
l.
shutting
ones
eyes
against
noon-day
light
too
hot
T.
G.
T.G.
p.
Austin
was
for
the
performing
Religious
worship
to
Martyrs
,
because
that
it
was
the
custome
of
the
Christian
people
in
his
time
,
to
celebrate
with
Religious
solemnity
the
Memories
of
the
Martyrs
with
corrupting
the
words
of
S.
Austin
,
that
it
was
the
custome
of
the
Christians
in
his
time
to
have
their
Religious
Assemblies
at
the
Sepulchres
or
Memories
of
the
Martyrs
:
to
translate
T.
G.
ill
will
never
speaks
well
African
Christians
with
Idolatry
the
Martyrs
C.
Faust.
Manich.
l.
that
they
did
so
celebrate
the
Memories
of
the
Martyrs
;
that
they
erected
no
Altars
to
any
Martyr
,
but
to
the
God
of
Martyrs
,
although
it
was
for
their
memories
.
For
who
of
the
Bishops
or
Priests
that
officiates
at
the
Altar
,
in
the
places
of
their
Sepulchres
,
ever
said
,
We
offer
to
thee
but
that
which
is
offered
,
is
offered
to
God
who
crowned
the
Martyrs
,
but
it
is
done
at
their
Sepulchres
,
whom
he
hath
crowned
,
that
by
the
very
places
our
affections
may
be
raised
,
and
our
love
quickned
,
both
to
those
whom
we
may
imitate
,
and
to
him
by
whom
we
are
enabled
to
do
it
.
Religious
worship
Christian
Sacrifice
T.
G.
Religious
Solemnity
offices
of
Religion
were
performed
at
their
Sepulchres
:
Religious
worship
honour
God
we
worship
therefore
the
Saints
with
that
worship
of
love
and
society
,
with
which
holy
men
in
this
life
are
worshipped
,
whose
heart
is
prepared
to
suffer
as
much
for
the
truth
of
the
Gospel
:
that
hath
but
an
eye
open
,
T.
G.
must
see
that
S.
speaks
here
of
the
worship
which
the
Christians
of
his
time
gave
to
the
Martyrs
themselves
.
Religious
worship
holy
men
Religious
worship
loved
for
their
goodness
honoured
for
their
examples
Religious
worship
that
the
Saints
are
invocated
by
him
that
offers
the
sacrifices
at
the
Altar
De
Civit.
Dei
,
l.
T.
G.
I
think
I
have
done
their
work
for
them
Bishop
Forbs
Austin
was
only
to
be
understood
of
Invocation
at
the
Altar
Bishop
Forbs
Forbs
considerat
.
Mod.
p.
Bishop
Andrews
Bishop
Montague
Bishop
Forbs
Iohn
Barclay
with
leading
King
that
S.
denyed
Invocation
of
Saints
Bishop
Forbs
because
in
the
Canon
of
the
Mass
the
Saints
are
not
directly
prayed
to
in
the
Church
;
but
they
are
in
the
and
in
the
Litanies
African
Church
T.
G.
T.G.
p.
if
I
speak
of
that
part
of
the
Mass
,
which
was
antiently
called
the
Mass
of
the
the
Priest
indeed
before
he
ascends
to
the
Altar
desires
the
Blessed
Virgin
,
and
the
rest
of
the
Saints
,
to
pray
for
him
:
but
in
the
there
is
no
Invocation
of
them
.
T.
G.
publick
worship
African
Church
Roman
Church
T.
G.
invincible
strength
Aug.
serm.
de
Temp.
proper
place
of
prayer
De
divers
.
serm.
solemn
invocation
Ambr.
l.
when
he
had
instructed
the
Competentes
,
Missam
facere
coepi
,
i.
e.
Iustin
Martyr
first
Christians
Iust.
Apol.
publick
Service
Concil.
Laodic
.
c.
i.
e.
publick
prayers
of
the
Church
the
prayers
for
the
Catechumens
Constit.
Apost.
l.
Old
Testament
Catholick
Church
eighth
Book
occasional
prayers
Solemn
Invocation
Dionys.
Hierarch
.
c.
fourth
degree
communicating
in
Prayers
Concil.
Nicen
.
c.
T.G.
p.
Cardinal
Bona
Lords
Prayer
solemn
invocation
Chrys.
hom.
ad
pop.
Antioch
communicating
every
day
African
Church
our
daily
Bread
Sacrament
of
Christs
body
,
quod
quotidie
sumimus
,
Aug.
de
ser.
Dominî
in
Monte
l.
which
we
receive
every
day
Greek
Church
De
verb.
Dom.
in
Evang.
secundum
Luc.
ser.
Communion
Service
African
Church
Greek
Church
Aug.
ep.
Aug.
Retract
.
l.
at
the
Altar
Communion
Service
Apostles
words
prayers
,
supplications
African
Fathers
no
prayers
should
be
used
in
the
publick
service
,
Codex
Eccles.
Afric
.
c.
but
such
as
were
first
seen
and
approved
Of
Prayers
to
be
made
at
the
Altar
.
African
Writers
going
to
the
Altar
Tertull.
de
orat
.
c.
de
exhort
.
cast
.
c.
no
invocation
of
Saints
at
the
Altar
following
Ages
Primitive
Church
publick
Offices
Latin
Churches
invocation
of
Saints
In
Evang.
Ioh.
tract.
We
do
not
commemorate
the
Martyrs
at
the
holy
Table
as
we
do
others
,
who
rest
in
peace
,
so
as
to
pray
for
them
,
but
rather
that
they
may
pray
for
us
:
joyn
their
prayers
supplications
to
God
not
to
them
T.
G.
prove
Invocation
that
when
Christians
are
met
at
the
Religious
Solemnity
at
their
Sepulchres
,
they
become
partakers
of
their
merits
,
and
obtain
help
by
their
prayers
:
shut
my
eyes
again
T.
G.
at
Blindmansbuff
with
him
have
my
eyes
open
relative
Latria
worship
of
Images
General
Discourse
Robert
White
Henry
Mortlock
the
worship
of
Images
Christian
Church
Sophistical
Cavils
T.
G.
Disc.
of
Idol
.
ch.
Images
,
because
he
was
the
God
that
made
the
world
,
and
is
Lord
of
heaven
and
earth
,
and
that
we
are
his
offspring
,
therefore
we
ought
not
to
think
that
the
Godhead
is
like
unto
gold
or
silver
,
or
stone
graven
by
art
or
mans
device
in
whom
that
which
may
be
known
of
God
is
manifest
,
even
his
Eternal
Power
and
Godhead
,
who
knew
God
did
not
glorifie
him
as
God
,
but
changed
the
glory
of
the
incorruptible
God
into
an
Image
made
like
to
corruptible
man
,
changing
his
glory
into
Images
to
the
glorifying
him
as
God
,
Eternal
Power
and
Godhead
to
glorifie
God
by
an
Image
,
to
glorifie
him
as
God
.
that
they
held
the
Truth
in
unrighteousness
,
that
they
did
know
God
:
Celsus
,
Porphyrie
,
Athanasius
,
Arnobius
,
Augustin
,
Max.
Tyrius
,
Iulian
as
my
words
are
expresly
objects
of
their
worship
serving
God
worshipping
Images
Trigant
.
de
Christ
.
Exped.
apud
Sinas
l.
worshipping
false
Gods
by
the
work
of
mens
hands
,
Primitive
Fathers
Heathen
Idolatry
for
the
making
use
of
corporeal
representations
makes
the
Deity
contemptible
,
Clem.
Strom.
Orig.
c.
Cels.
l.
that
Christians
have
nothing
to
do
with
Images
,
because
of
the
second
Commandment
on
that
account
will
rather
dye
,
than
defile
themselves
with
them
;
and
that
it
is
impossible
any
one
that
knows
God
,
should
pray
to
them
:
That
it
is
no
sufficient
excuse
to
say
,
they
do
not
take
them
for
Gods
,
but
only
for
Symbols
or
representations
of
them
,
for
they
must
be
ignorant
,
mean
,
and
unlearned
persons
,
who
can
imagine
the
work
of
an
Artificer
can
be
any
representation
of
a
Deity
.
incongruous
to
a
divine
nature
Zeno
,
Xenophanes
,
Antisthenes
,
Xenophon
,
Numa
,
Varro
,
T.
G.
Paul
,
Acts
that
no
one
ever
denyed
the
unsuitableness
of
the
worship
of
such
Images
to
the
Divine
Nature
,
T.G.
p.
as
are
conceived
to
be
proper
likenesses
,
or
representations
of
the
Divinity
,
of
which
S.
speaks
in
the
first
place
;
or
of
the
Images
of
the
false
Gods
of
the
Heathens
,
of
which
he
speaks
in
the
latter
.
first
place
it
is
plain
from
S.
words
,
that
they
thought
the
Divinity
to
be
like
to
the
Images
they
made
of
gold
and
silver
:
and
this
was
a
mighty
argument
from
the
mouth
of
S.
to
drive
that
erroneous
conceit
out
of
the
minds
of
the
who
believed
the
Divinity
to
be
like
the
Images
they
made
;
but
none
at
all
from
my
pen
against
Catholicks
,
who
detest
the
thoughts
of
having
or
making
any
such
Image
.
Divinity
being
like
to
their
Images
,
Apostles
scope
that
his
Spirit
was
stirred
within
him
,
when
he
saw
the
City
wholly
given
to
Idolatry
Heathen
worship
that
among
i.
e.
Idols
Altar
with
this
Inscription
,
To
the
unknown
God
:
to
discover
him
whom
they
ignorantly
worshipped
,
worshipping
God
T.
G.
to
drive
that
erroneous
conceit
out
of
the
minds
of
the
that
the
Divinity
was
like
to
their
Images
Spirit
should
not
have
been
moved
,
Divinity
to
be
like
them
Analogical
representations
divine
perfections
T.
G.
Spirit
might
be
stirred
within
him
,
publick
worship
Metaphorical
significations
Minerva
,
Ceres
Gods
Wisdom
Old
man
Popes
Crown
three
Faces
God
,
that
he
is
like
to
men
Unknown
God
like
themselves
Pontifical
Robes
hoary
head
long
beard
Triple
Crown
Unknown
God
Thucydid
.
l.
twelve
Altars
Infinite
Power
God
that
made
the
world
and
all
things
in
it
,
seeing
that
he
is
Lord
of
heaven
and
earth
,
dwelleth
not
in
Temples
made
with
hands
,
neither
is
worshipped
with
mens
hands
.
true
God
Unknown
God
Supream
God
Infinite
Power
Work
of
mens
Hands
like
themselves
work
of
mens
hands
work
of
mens
hands
,
i.
e.
Divine
Power
divine
worship
infinite
perfection
Self-sufficiency
,
Needing
nothing
Seeing
he
giveth
to
all
life
and
breath
and
all
things
.
dull
,
senseless
,
contemptible
pieces
life
and
breath
Divine
Nature
Carpenters
Ax
Painters
Pencil
Divine
Block
Worshipful
Idol
viz.
life
instruments
of
these
all
things
who
giveth
all
these
things
to
his
creatures
?
whether
those
things
stands
in
need
of
nothing
Infinite
Presence
That
they
should
seek
the
Lord
,
if
haply
they
might
feel
after
him
and
find
him
,
though
he
be
not
far
from
every
one
of
us
:
For
in
him
we
live
and
move
and
have
our
Being
.
Gods
presence
,
for
he
is
not
far
from
every
one
of
us
,
for
in
him
we
live
and
move
and
have
our
beings
:
Power
,
Wisdom
a
man
disparity
between
God
and
Images
For
as
much
then
,
as
we
are
the
offspring
of
God
,
we
ought
not
to
think
that
the
Godhead
is
like
to
gold
,
or
silver
,
or
stone
graven
by
art
or
mans
device
.
paraphrase
,
forasmuch
as
the
following
their
own
Poets
,
do
confess
,
that
we
are
the
living
Image
of
God
,
they
ought
to
think
that
material
Idols
made
by
the
art
of
men
,
Ioh.
Lorin
.
in
Act.
Ap.
c.
which
fall
far
short
of
the
perfection
of
Nature
,
are
infinitely
distant
from
the
Divine
Power
,
by
which
we
obtain
a
dignity
far
above
these
material
things
;
and
since
we
cannot
express
this
Image
of
God
in
us
by
any
lines
,
much
less
can
we
the
Divine
Original
,
so
that
it
is
the
grossest
ignorance
to
affirm
,
that
God
can
dwell
,
or
be
included
or
worshipped
in
or
by
their
Altars
,
or
Images
,
more
Images
Serv.
in
wooden
Image
T.
G.
my
perverting
the
sense
of
Authors
,
they
are
to
be
understood
of
such
Images
,
as
represent
him
to
the
life
,
or
such
which
they
worshipped
for
Gods
,
Corn.
à
Lap.
in
loc.
that
since
our
Soul
according
to
which
we
are
the
offspring
of
God
,
cannot
be
painted
,
or
represented
in
gold
,
silver
,
or
stone
,
being
incorporeal
and
spiritual
;
much
less
can
the
Divinity
be
painted
or
represented
by
them
,
being
a
pure
Spirit
,
and
the
fountain
of
Spirits
.
Estius
that
this
is
the
force
of
the
Apostles
argument
,
from
whence
,
he
doth
not
infer
,
that
we
ought
not
to
think
gold
,
silver
,
or
stone
,
to
be
God
;
although
he
might
have
done
it
he
spake
to
the
among
whom
were
many
Philosophers
,
learned
and
wise
men
,
who
did
not
with
the
Vulgar
,
think
their
Images
to
be
Gods
,
although
they
worshipped
them
together
with
them
;
but
they
believed
their
Gods
to
be
represented
by
them
,
as
by
their
Images
.
Cicer.
de
Nat.
Deor.
l.
Lactant.
de
Ira
Dei
,
c.
Athenian
Philosophers
humane
shape
gold
,
silver
Spiritual
Being
necessity
of
repentance
consideration
of
a
future
judgement
Divinity
being
like
to
their
Images
,
judgement
to
come
Epiph.
haet.
Aug.
de
haet
.
c.
very
harmless
men
Neceph
.
hist.
l.
Pamel
.
de
Paradox
.
Tertull.
c.
Petav.
dogm
.
Theol.
To.
Heathen
Idolatry
work
of
mens
hands
arbitrary
representation
T.
G.
this
erroneous
conceit
of
theirs
in
thinking
the
Divinity
to
be
like
their
Images
?
Divine
Power
,
Perfection
erroneus
conceit
viz.
that
God
would
judge
the
world
by
that
Man
whom
he
hath
appointed
.
infinite
Wisdom
and
Power
,
what
absurdity
,
is
it
in
us
to
suppose
the
Images
of
men
to
represent
God
,
as
he
is
the
object
of
worship
?
humane
nature
Divine
Nature
humane
body
Divine
Nature
humane
body
Divine
Nature
God
is
to
have
made
man
after
his
own
Image
,
humane
figure
man
was
created
Petav.
i●
.
sect.
Tertull.
de
resur
.
carn.
c.
Augustinus
Steuchus
Eugubinus
Aug.
Steuc
.
Eugub
.
Cosmop
.
p.
man
saw
God
walking
,
and
heard
him
speaking
in
Paradise
,
appearances
of
God
in
humane
shape
,
humane
shape
Image
and
Similitude
of
God
.
Divinity
,
we
ought
not
to
think
,
that
the
Godhead
is
like
to
gold
,
&c.
divine
nature
the
Godhead
is
not
like
unto
them
,
divine
nature
divine
worship
T.
G.
T.
G.
p.
although
before
the
Incarnation
of
Christ
,
the
worship
which
people
gave
to
the
Images
of
Gold
,
was
incongruous
to
the
Divine
Nature
,
and
a
Disparagement
to
the
Deity
;
yet
to
those
to
whom
the
Mysterie
of
God
made
man
is
revealed
,
it
is
no
disparagement
to
him
to
be
represented
in
the
likeness
of
man
,
and
to
be
worshipped
by
such
an
Image
.
invisible
Nature
erroneous
conceit
of
the
Athenians
Idolatrous
worship
T.G.
p.
T.
G.
that
,
when
he
fixed
his
foot
,
and
deliberately
enquired
what
the
Supream
God
of
the
Heathens
was
,
tells
us
in
plain
terms
it
was
the
Devil
,
and
an
Arch-Devil
;
and
this
he
doth
,
for
Gods
sake
unknown
God
at
whom
they
ignorantly
worshipped
Paul
declared
that
the
thought
the
Divinity
to
be
like
their
Images
T.
G.
to
the
Unknown
Gods
to
the
Unknown
God
.
Cajet.
in
loc.
the
Authority
of
S.
affirming
there
was
such
an
Inscription
,
ought
to
be
valued
above
those
who
deny
it
if
there
had
not
been
any
such
,
the
who
were
by
,
might
presently
have
charged
S.
with
falshood
,
in
saying
he
met
with
an
Inscription
to
the
Unknown
God
,
when
there
was
none
such
among
them
.
Lorinus
true
God
plural
number
false
premises
Isidore
Pelusiota
Lorin
.
in
loc.
c.
Cresc
.
c.
in
ep.
ad
Rom.
c.
Isid.
Pelus
.
l.
true
God
worshipping
Images
Ioh.
Ferus
in
Act.
by
their
Idols
to
worship
the
true
God
.
T.
G.
in
taking
Images
for
Gods
,
or
for
the
representations
of
false
Gods
that
those
were
Idols
,
whereby
they
designed
to
worship
the
true
God
if
actions
pass
whither
they
are
intended
how
can
that
worship
be
terminated
on
an
Image
,
Divinity
,
which
is
designed
to
pass
through
it
to
God
?
that
the
true
God
was
meant
by
the
Corn.
à
Lap.
in
Act.
manifest
from
hence
,
that
S.
was
otherwise
bound
to
shew
,
that
it
was
not
the
true
God
which
they
worshipped
,
and
to
tell
them
who
was
the
true
;
whereas
here
S.
saith
,
he
declared
to
them
the
same
God
whom
they
ignorantly
worshipped
;
which
had
been
very
unbecoming
the
sincerity
and
faithfulness
of
so
great
an
Apostle
,
in
case
he
knew
,
they
did
not
worship
the
true
God
when
he
told
them
they
did
:
to
turn
men
from
Idols
to
God
,
to
serve
the
true
and
living
God
.
T.
G.
T.
G.
p.
to
what
purpose
this
place
was
brought
by
me
?
Except
I
intended
the
Reader
to
believe
the
Papists
to
be
no
wiser
than
the
Athenians
.
Unknown
God
Roman
Church
.
But
the
Athenians
,
from
S.
were
so
possessed
with
a
wrong
apprehension
of
the
Nature
of
God
,
that
when
they
heard
S.
speak
of
they
thought
her
to
be
some
new
Goddess
.
T.
G.
Saint
Synoris
Athenian
Goddess
Anastasis
Horae
secundum
usum
Roman
.
in
Litaniis
.
T.
G.
Sancta
Anastasis
ora
pro
nobis
T.
G.
nothing
can
be
more
clear
,
than
that
the
Apostle
speaketh
there
of
the
Idols
or
Images
of
the
Heathens
;
for
after
he
had
laid
down
the
matter
of
fact
which
he
condemned
,
that
although
they
knew
God
,
yet
they
did
not
glorifie
him
as
God
,
but
changed
the
Glory
of
the
incorruptible
God
into
an
Image
made
like
to
corruptible
man
,
he
adds
also
,
And
to
Birds
,
and
fourfooted
Beasts
,
and
creeping
things
,
(
which
words
,
were
clapt
under
deck
by
me
with
an
because
they
plainly
declare
what
kind
of
Images
the
Apostle
meant
)
and
then
that
by
so
doing
,
they
changed
the
Truth
of
God
into
a
lye
,
and
worshipped
and
served
the
Creature
rather
than
the
Creator
:
which
words
,
are
so
plain
,
that
I
had
no
way
to
evade
them
,
but
by
saying
that
the
Apostle
discoursed
against
the
Philosophers
,
and
the
Wiser
Heathens
:
whom
he
proves
from
S.
to
have
been
guilty
of
the
same
Idolatry
with
the
people
;
and
instances
in
the
who
commanded
a
Cock
to
be
offered
to
T.
G.
the
words
are
so
plain
,
that
I
could
find
no
evasion
,
but
to
say
.
that
the
Apostle
doth
not
discourse
against
the
most
gross
and
sottish
Idolaters
,
but
the
Philosophers
and
the
wisest
among
them
T.
G.
Cajet.
in
loc.
here
reproved
the
sin
of
the
Philosophers
;
and
that
the
Philosophers
were
they
who
detained
the
truth
in
unrighteousness
:
that
the
Philosophers
did
either
make
,
or
worship
Images
,
therefore
they
changed
the
glory
due
to
God
?
Vasquez
in
loc.
the
Apostle
designs
to
prove
,
that
the
Philosophers
,
both
had
the
true
knowledge
of
God
,
and
held
it
in
unrighteousness
?
Esti
.
in
loc.
the
Apostle
speaks
of
the
Philosophers
?
Pythagoras
,
Socrates
,
Plato
,
Aristotle
,
Trismegist
,
Seneca
,
who
although
they
did
know
the
true
God
,
yet
none
of
them
worshipped
him
as
they
ought
to
do
.
Bed
.
in
loc.
evasion
;
what
is
that
to
the
Philosophers
?
Marry
,
I
answer
,
that
what
hath
been
said
most
of
all
concerns
them
all
that
hath
been
said
doth
most
of
all
concern
them
,
Greek
Scholiast
that
it
is
plain
S.
strikes
at
the
Wise
men
among
the
and
those
who
were
like
them
.
Origen
he
speaks
of
some
of
the
Wise
men
of
Apostle
affirms
of
them
that
they
held
the
truth
in
unrighteousness
,
i.
e.
Greek
Scholiast
,
that
they
gave
the
worship
of
God
to
Idols
;
for
the
knowledge
of
God
is
truth
,
and
the
deceitfulness
of
Idols
is
unrighteousness
.
Hear
,
Theophylact
,
what
it
is
to
detain
the
truth
in
unrighteousness
,
The
Truth
or
the
Knowledge
of
God
is
naturally
put
into
all
mens
minds
from
the
beginning
;
this
knowledge
or
truth
the
Greeks
held
in
unrighteousness
,
they
did
all
the
injury
to
it
they
could
,
by
giving
the
glory
of
God
to
Idols
they
did
it
,
by
giving
the
glory
of
God
to
Wood
and
Stone
.
that
knowing
God
they
did
not
glorifie
him
as
God
,
neither
were
thankful
,
but
became
vain
in
their
imagination
,
and
their
foolish
heart
was
darkned
.
Professing
themselves
to
be
wise
,
they
became
Fools
,
and
changed
the
glory
of
the
incorruptible
God
into
an
Image
made
like
to
corruptible
man
,
and
to
Birds
and
fourfooted
Beasts
,
and
creeping
things
.
They
thought
themselves
wise
as
those
that
had
found
out
,
how
an
invisible
God
might
be
worshipped
by
a
visible
representation
:
invisible
God
false
God
;
so
that
nothing
can
be
more
clear
T.
G.
professing
to
be
wise
,
that
S.
speaks
of
those
who
took
the
Images
themselves
for
Gods
;
or
worshipped
the
Images
of
false
Gods
.
Philosophers
professing
to
be
Wise
,
did
become
Fools
,
Hierom
,
they
did
not
understand
that
what
is
mortal
and
corruptible
,
could
have
no
resemblance
to
what
is
immortal
and
eternal
.
Greek
Scholiast
they
became
vain
in
their
imaginations
,
when
they
would
represent
him
in
a
Figure
that
had
none
,
and
comprehend
him
in
corporeal
Images
,
that
was
wholly
spiritual
they
thought
themselves
wise
,
because
they
thought
they
could
comprehend
every
thing
:
seeking
a
spiritual
and
incorporeal
Being
,
in
corporeal
Images
.
And
what
can
be
more
foolish
,
Theophylact
,
than
to
fall
down
before
Stocks
and
Stones
?
divine
worship
sorts
of
Images
Orig.
c.
Cels.
l.
of
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
the
honour
of
the
Deity
.
Philosophers
did
know
the
true
God
,
Eternal
Power
and
Godhead
external
worship
invisible
Deity
false
Gods
,
or
that
they
took
their
Images
themselves
for
Gods
?
Wiser
Heathens
did
not
suppose
their
Images
to
be
proper
likenesses
of
their
Gods
.
artificial
shape
artificial
shape
of
no
real
being
professing
himself
to
be
wise
Heathens
thought
their
Gods
to
be
like
them
.
divine
worship
artificial
shape
,
or
figure
external
visible
things
which
are
designed
to
represent
some
other
thing
to
our
minds
.
verborum
Imagines
rude
Stone
Deity
.
Herodotus
,
Solinus
,
Clemens
Alexandrinus
,
Arnobius
,
Ammianus
Marcellinus
Herod
.
Melp
.
p.
Solin
.
Polyhist
Clem.
Alex.
in
Prot.
p.
Arnob.
l.
Am.
Marcell
.
l.
Image
of
a
Deity
among
them
,
but
only
a
Scythian
Sword
,
they
sprinkled
the
blood
of
the
Sacrifice
upon
it
.
Clemens
Alexandrinus
Iust.
l.
unhewn
piece
of
Wood
Liv.
l.
Claud.
de
Raptu
Proserp
unpolished
stone
Maximus
Tyrius
Max
Tyr.
diss.
of
a
black
colour
Suid.
in
ver
without
any
shape
or
figure
upon
it
,
four
foot
high
and
two
broad
,
to
which
they
sacrifice
,
and
sprinkle
the
blood
upon
it
.
Euthymius
kissing
the
stone
Bracthan
Euthym.
in
Saracen
.
Sylburgii
,
p.
swimming
above
water
Pocock
not
.
ad
spec
Histor.
Arab
.
p.
stone
Bracthan
stone
Bracthan
that
it
came
purely
white
out
of
heaven
,
but
was
turned
black
by
the
sins
of
the
people
.
oblong
stone
lying
on
the
shore
.
Paphians
,
Max.
Tyrius
Max.
Tyr.
ib.
worshipped
Venus
under
the
representation
of
a
white
Pyramid
:
Paus.
Laconic
.
p.
ed.
Sylburg
.
Achaic
.
p.
ancient
custome
,
seven
pillars
to
the
seven
planets
ancient
custome
of
all
the
Greeks
to
set
up
unpolished
stones
instead
of
Images
,
to
the
honour
of
the
Gods
most
ancient
Universal
Custome
there
were
thirty
square
stones
,
which
the
Pharii
worshipped
,
and
gave
to
every
one
the
name
of
a
God
.
Pausanias
ancient
Mode
Paus.
Boeot
the
people
worship
the
stones
which
they
believed
to
have
dropt
down
from
heaven
.
They
were
wont
,
Hesych
.
v.
to
have
Altars
before
the
Doors
in
the
fashion
of
a
pillar
,
which
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
some
,
Harpocr
.
p.
make
these
proper
to
Apollo
,
others
to
Bacchus
,
to
both
Cratinus
,
Menander
Laocoon
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Suid.
in
v.
Stephanus
Byzant
Steph.
v.
Obelisks
erected
to
the
honour
of
the
Gods
Cambden
in
Brit.
p.
Devils
bolts
Olaus
Wormius
Ola.
Worm
.
Monum
.
Danic
.
Peter
della
Valle
little
column
of
Stone
,
after
a
Pyramidal
form
,
Viaggi
.
p.
but
ending
at
the
top
in
a
round
figure
the
great
God
after
this
fashion
it
is
the
custom
of
the
to
represent
T.
G.
T.G.
p.
a
representation
of
some
imaginary
being
,
or
in
the
utmost
sense
,
something
which
is
falsely
esteemed
and
worshipped
as
God
the
great
God
a
representation
of
an
imaginary
Being
,
nor
was
it self
taken
for
God
,
metaphorical
signification
T.
G.
Heathen
Idolatry
Herod
.
l.
that
he
had
no
kind
of
Image
after
the
Greek
,
or
Roman
fashion
made
by
mens
hands
;
but
a
great
stone
round
at
the
bottom
,
lessening
by
degrees
,
after
the
fashion
of
a
Cone
;
and
of
a
black
Colour
,
which
they
say
,
was
not
made
by
mens
hands
,
but
fell
down
from
heaven
.
Herod
.
l.
to
have
come
from
heaven
Peter
della
Valle
that
the
Image
of
Mahadeù
was
in
great
reputation
among
the
Indians
for
working
miracles
Viaggi
p.
there
were
persons
who
believed
themselves
cured
of
sore
eyes
by
the
Idols
,
and
made
their
presents
of
silver
and
golden
eyes
,
and
some
Iewels
Della
Valle
honesty
of
Roman
Priests
in
comparison
of
the
Gioghi
,
carrying
of
the
Images
of
Saints
by
a
Fraternity
in
procession
to
in
the
Holy
year
Id.
p.
holy
Apes
Gretsers
divine
Images
Lamprid.
vit.
Anton.
Heliogab
Temple
of
the
stones
which
were
called
Gods
:
Caroli
Putini
Numismata
p.
Tristan
Comment.
histor.
p.
lapides
qui
Divi
dicuntur
Salmas
.
in
Histor.
Aug.
Script
.
p.
Euseb.
Praep.
Ev.
l.
lapides
qui
vivi
dicuntur
Philo
Byblius
the
animated
stones
Phoenician
Idolatry
ordinary
presence
Pocock
.
not
.
ad
Specim
.
p.
Daughters
of
God
Divine
Honour
Allat
,
Alozza
Hotting
.
hist.
Orient
.
l.
Bern.
de
Breitenbach
that
they
had
two
stones
,
one
black
which
they
called
and
the
other
white
which
they
called
which
two
they
went
twice
a
year
to
worship
;
and
the
proper
rites
of
their
worship
,
were
for
the
first
,
the
casting
of
stones
behind
them
,
and
for
the
other
,
burning
incense
,
naked
and
shaven
;
and
not
only
the
but
the
joyned
in
this
worship
.
Afterwards
Mahomet
finding
this
worship
among
them
,
which
was
before
designed
to
the
Honour
of
continues
the
customes
but
turns
the
worship
another
way
,
and
placed
one
of
the
stones
in
the
Corner
of
the
Temple
,
and
the
other
he
pitched
in
the
ground
in
the
middle
,
and
required
of
all
persons
that
came
to
to
kiss
these
stones
,
with
their
heads
shaven
and
their
backs
naked
,
casting
stones
backward
.
Petrus
Alphonsus
Vincentius
Bellovacensis
Vinc.
Bellovac
.
spec.
Histor.
l.
two
stones
the
custome
came
first
from
the
Nations
of
the
Indies
which
were
called
Scal.
de
Emend
.
Temp.
l.
Brachmani
,
who
were
wont
to
worship
their
Gods
after
that
manner
,
by
kissing
the
corners
of
stones
,
and
casting
them
behind
them
.
Maimonides
Maim
.
de
Idol
.
c.
Pocock
.
Not.
p.
was
worshipped
by
the
casting
of
stones
,
and
by
shaving
the
head
Elias
Levita
Elias
in
Thisbi
p.
he
could
find
no
such
worship
of
him
among
the
Romans
,
but
,
it
was
the
name
of
an
Idol
whose
peculiar
worship
that
was
,
and
was
believed
to
be
an
intercessour
between
them
,
and
the
Planet
from
whom
the
name
was
derived
.
Buxtorf
Buxtorf
.
Lex
.
Talmud
.
in
v.
Markolis
.
two
huge
stones
standing
one
against
another
;
and
a
third
lying
cross
over
them
,
covering
the
other
two
with
one
half
of
his
bigness
;
which
,
the
Rabbins
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
domum
Kolis
;
thence
,
that
the
Rabbins
in
say
,
that
three
stones
being
placed
after
that
manner
are
forbidden
,
because
that
was
the
figure
of
the
Idol
Roman
Temple
Danish
Monuments
cast
stones
Scalig.
de
Emend
.
Templ
.
l.
Arabick
Writers
Pocock
.
not
.
in
spec.
p.
in
that
place
sent
the
Devil
packing
with
a
stone
in
his
forehead
when
he
came
to
interrupt
him
in
the
sacrificing
of
his
Jon
that
he
that
useth
a
rite
proper
to
Idolatrous
worship
,
Maim
.
de
Idol
.
c.
though
by
way
of
contempt
,
is
guilty
looked
over
's
threshold
acts
go
whither
they
are
intended
,
since
they
intend
to
knock
the
Devil
in
the
head
with
the
stones
they
cast
backward
,
break
the
Devils
back
stone
Bracthan
honour
Abraham
Damasc.
de
haeres
.
p.
relative
worship
relative
and
inferiour
manner
that
they
who
look
more
narrowly
into
this
stone
do
find
the
Image
of
which
they
called
in
it
Arabick
Writers
Pocock
.
not
.
in
spec.
p.
one
stone
mans
heels
his
head
the
Mahumetans
be
so
blind
with
superstition
,
as
not
to
be
able
to
distinguish
the
head
and
feet
from
each
other
Abrahams
feet
unpolished
stones
Eastern
parts
Scallg
.
not
.
in
Fragm.
Vet.
p.
Id.
in
Euseb.
Chron.
n.
Grot.
in
Gen.
Vossius
,
Selden
.
aliíque
.
Bochart
.
Canaan
.
l.
divine
worship
animated
stones
anointed
stones
anointing
stones
Clemens
Alexandrinus
,
Minutius
,
Apuleius
Clem.
Alex.
Str.
l.
Minut.
Felix
.
p.
Arnob.
l.
Apul.
Florid
.
l.
Theophrast
.
char.
de
Superstit
.
Aug.
de
Civ
.
Dei
l.
that
he
did
not
anoint
the
stone
at
after
the
custome
of
Idolaters
,
as
if
he
made
it
a
God
;
for
,
he
did
not
worship
the
stone
nor
sacrifice
to
it
their
Images
for
Gods
viz.
giving
divine
worship
to
them
.
Damascius
Phot.
Cod.
Mount
Libanus
some
were
consecrated
to
others
to
others
to
the
Maximus
Tyrius
Max.
Tyr.
diss.
that
similitude
to
the
Deity
was
not
regarded
in
the
things
they
gave
divine
worship
to
,
and
looked
on
as
symbols
of
the
God
they
worshipped
;
thus
they
gave
divine
honour
to
fountains
,
trees
,
tops
of
Mountains
,
and
Mountains
themselves
Tristan
.
Comment.
histor.
Tom.
Mount
Atlas
Mount
Argaeus
Mount
Casius
God
Carmel
Sueton.
in
Vespas
.
c.
to
put
them
in
mind
of
God
,
and
are
worshipped
with
a
respect
to
him
.
The
ancient
had
no
other
Image
of
but
a
great
Oak
Plut.
de
frat
.
amore
p.
but
two
pieces
of
timber
lying
at
an
equal
distance
,
with
two
others
laid
cross
over
them
Eustath
.
ad
Iliad
Tacit.
de
Morib
.
Germ.
c.
the
old
Germans
had
no
Images
of
their
Deities
of
any
humane
figure
;
and
that
they
attributed
the
names
of
their
Gods
to
their
Groves
:
T.
G.
p.
it
is
evident
from
himself
,
that
they
had
other
Figures
and
Symbols
in
their
consecrated
Groves
;
although
they
had
not
any
in
the
likeness
of
men
,
because
they
thought
them
unsuitable
to
the
Celestial
Deities
humane
figures
Figures
in
the
consecrated
Groves
part
of
the
did
sacrifice
to
this
was
a
foreign
Religion
,
and
he
knows
not
how
it
came
there
,
but
he
is
sure
by
the
Figure
it
was
foreign
?
His
other
citations
I
took
upon
his
word
without
examining
them
and
the
Reader
may
guess
by
this
out
of
whether
it
be
not
likely
I
did
him
a
kindness
in
it
Trees
.
Pliny
Plin.
l.
that
Trees
were
looked
on
as
Temples
of
the
Gods
;
and
that
the
people
did
not
more
worship
the
Images
of
Gold
and
Ivory
,
than
they
did
the
Groves
Quint.
l.
Aged
Oakes
.
Curtius
Curt.
l.
the
Indians
accounted
all
things
Gods
which
they
worshipped
,
especially
Trees
.
Codex
Afric
.
c.
Northern
Nations
Carolus
M.
Priests
were
severely
punished
if
they
did
not
discover
those
who
did
aut
arbores
,
Capit.
Caroli
l.
tit
.
c.
aut
fontes
,
aut
saxa
venerari
,
Lombard
Laws
Leg.
Longobard
.
l.
ad
arborem
atque
ad
fontanas
Canis
.
Antiq.
Lect.
To.
very
great
tree
Arbor
Iovis
Serrar
.
Rer.
Mog
.
l.
Agath
.
histor.
l.
Aug.
Dom.
post
Trin.
ser.
Christians
,
to
pay
their
vows
before
certain
trees
,
and
to
say
their
prayers
at
Fountains
Idolatry
;
which
trees
if
they
fell
,
they
would
not
take
a
stick
of
them
to
burn
,
whereby
they
give
honour
to
a
dead
Tree
,
and
contemn
the
precepts
of
the
living
God
.
second
Commandment
Concil.
To
let.
Conc.
Arelot
Conc.
Bracar.
Annales
Ecclesiast.
Franc.
A.
D.
Le
Cointe
bloody
sacrifice
Dionys.
Halicarnassaeus
Christians
paying
their
vows
holy
Trees
Synod
.
Autissiod
.
A.
D.
cutting
down
all
such
Trees
Concil.
Nanuet
.
A.
D.
casting
away
the
stones
;
and
that
all
people
be
told
what
a
dreadful
sin
Idolatry
is
,
and
that
he
that
worships
Trees
and
Stones
,
denies
God
and
renounces
his
Christianity
be
Christians
direct
the
intention
of
their
worship
aright
T.
G.
that
they
did
those
things
before
Trees
and
Stones
which
ought
to
be
done
only
in
the
Church
,
making
their
oblations
and
saying
their
prayers
.
Annales
Eccles.
Franc.
A.
D.
Burchard
.
l.
Regino
de
Eccles.
discipl
.
l.
T.
G.
consecrated
Grove
consecrated
Image
Roman
Church
T.
G.
Heathen
Idolaters
Dio
Chrysostome
Dio
Chrysostom
.
orat.
the
generality
of
the
barbarous
Nations
,
called
Mountains
,
Trees
,
and
Stones
by
the
name
of
Gods
,
i.
e.
divine
worship
Acosta
Natur
.
&
Moral
History
Indies
l.
the
Indians
worshipped
Rivers
,
Fountains
,
Rocks
,
or
great
stones
,
Hills
and
the
tops
of
Mountains
,
which
they
called
Apachita's
,
and
all
things
in
Nature
which
seemed
to
have
something
extraordinary
in
them
.
real
being
T.
G.
T.
G.
p.
to
take
notice
,
that
the
Heathens
(
as
tells
us
,
when
they
expound
the
second
Commandment
)
had
two
sorts
of
Images
;
some
of
which
were
purely
figments
or
fictions
of
their
own
brain
,
made
to
represent
what
had
no
existence
but
in
their
own
imaginations
,
as
Sphinxes
,
Tritons
,
Centaures
,
and
the
like
;
and
others
which
were
made
to
represent
such
things
,
as
had
a
real
,
and
substantial
Being
in
the
World
,
as
the
Sun
,
Moon
and
Stars
,
which
they
esteemed
and
worshipped
as
Gods
.
second
Commandment
S.
Hieron
.
vit.
Pauli
.
p.
ed.
Froben
Aethiopian
Ape
Philostorg
.
hist.
l.
T.
G.
he
talked
against
such
Images
as
were
proper
likenesses
and
representations
of
the
Divinity
Real
Being
Idols
;
but
an
Idol
T.
G.
is
a
representation
of
an
imaginary
Being
artificial
Images
of
real
Beings
humane
form
De
Nar.
Deor.
in
contemplandis
rebus
unquam
fuit
,
ut
non
videret
species
istas
hominum
collatas
in
Deos
,
aut
consilio
quodam
sapientum
,
quo
facilius
animos
imperitorum
ad
Deorum
cultum
à
vitae
pravitate
converterent
;
aut
Superstitione
,
ut
essent
simulachra
,
quae
venerantes
,
Deos
ipsos
se
adire
crederent
?
Who
was
there
ever
so
blind
in
the
judgement
of
things
,
as
not
to
see
that
the
Figures
of
men
are
attributed
to
the
Gods
,
either
by
the
advice
of
wise
men
,
the
easier
to
draw
rude
and
wicked
people
to
the
worship
of
them
;
or
out
of
superstition
,
that
when
they
worshipped
their
Images
,
they
might
believe
they
approached
to
the
Gods
themselves
?
the
Gods
being
like
to
men
ignorant
Laity
T.
G.
proper
likenesses
of
the
Deity
But
the
people
might
imagine
the
to
be
Roman
Church
Pontifical
Vestments
they
take
care
the
people
be
better
informed
:
Gods
to
be
like
men
Images
of
humane
shape
De
Nat.
Deor.
l.
that
the
Epicureans
who
did
assert
the
Gods
,
to
have
the
members
of
mens
bodies
,
but
made
no
use
of
them
,
did
only
droll
,
and
in
words
assert
a
Deity
,
which
in
Truth
they
denied
.
Maximus
Tyrius
Max.
Tyr.
diss.
the
manner
as
indifferent
,
as
whether
our
words
be
expressed
in
Phoenician
,
or
Ionian
,
or
Attick
,
or
Aegyptian
Characters
,
they
being
all
intended
only
as
helps
to
our
understandings
and
Memories
,
and
as
far
distant
from
the
Deity
as
Heaven
from
Earth
;
yet
,
they
are
useful
to
the
duller
part
of
mankind
,
who
like
Children
are
taught
to
read
and
understand
,
by
these
broader
characters
;
which
are
intended
only
as
a
Manuduction
to
them
;
yet
,
he
prefers
that
which
he
calls
the
Greek
way
,
of
representing
the
Gods
with
the
most
exquisite
art
in
humane
Figures
it
is
not
unreasonable
Gods
to
be
like
them
because
the
Soul
of
man
comes
nearest
to
God
;
and
that
habitation
which
God
had
chosen
for
a
divine
Soul
seemed
the
fittest
to
be
a
Symbol
of
the
invisible
Deity
.
Greek
Images
proper
likenesses
of
God
whether
men
worship
God
by
the
art
of
as
the
Greeks
;
or
by
the
worship
of
living
Creatures
,
as
the
or
by
the
worship
of
Rivers
,
or
of
Fire
,
as
other
Nations
,
I
condemn
not
the
variety
;
let
them
only
understand
and
love
,
and
remember
him
whom
they
worship
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
let
a
man
only
direct
his
intention
towards
God
,
and
then
without
doubt
the
actions
go
whither
they
are
intended
.
Analogical
representations
Maximus
Tyrius
they
did
Supreme
Being
God
who
is
the
Father
and
Maker
of
all
things
,
elder
than
the
Sun
and
Heaven
,
better
than
Time
,
and
Age
,
and
all
Fluid
things
,
a
Lawgiver
without
name
,
that
cannot
be
expressed
with
words
,
or
seen
with
eyes
;
whose
essence
being
incomprehensible
by
us
,
we
make
use
of
all
helps
from
sounds
and
words
,
and
living
Creatures
,
and
Images
of
Gold
,
and
Ivory
,
and
Silver
,
and
Plants
,
and
Rivers
,
and
Mountains
,
to
bring
us
to
the
Conception
of
him
;
and
because
of
our
Weakness
,
those
things
we
account
good
we
attribute
to
him
,
as
lovers
use
to
do
,
who
delight
in
any
representation
of
him
they
love
;
and
behold
with
great
pleasure
,
the
harp
,
or
the
dart
,
or
the
seat
he
sate
upon
,
or
the
place
he
ran
in
,
and
whatever
brings
him
to
mind
▪
What
need
I
say
any
more
concerning
Images
?
Let
God
only
be
in
the
mind
.
Heathen
Idolatry
T.G.
p.
T.
G.
Is
it
not
an
honour
to
the
King
to
kiss
his
Picture
?
And
the
very
light
of
nature
teaches
that
the
honour
or
dishonour
done
to
a
picture
,
or
Image
,
reflects
upon
the
person
represented
by
it
.
Now
,
Max.
Tyrius
,
we
look
upon
Images
,
and
Trees
,
and
Rivers
,
and
Mountains
but
as
so
many
imperfect
pictures
and
representations
of
the
Deity
;
but
although
they
do
not
come
near
his
beauty
,
yet
we
honour
them
for
the
sake
of
him
whom
they
represent
For
is
it
not
an
honour
to
the
King
to
kiss
his
picture
?
Emperour
Iulian
Iulian.
oper.
p.
He
that
loves
the
King
,
takes
pleasure
in
seeing
the
picture
of
the
King
,
he
that
loves
his
Child
,
loves
any
representation
of
him
,
and
so
doth
he
that
loves
his
Father
;
even
so
,
devout
Emperour
Iulian
light
of
Nature
,
every
one
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Lover
of
God
,
loves
the
representations
of
the
Gods
,
and
beholding
their
Images
doth
secretly
fear
and
reverence
them
,
which
although
invisible
themselves
do
behold
him
.
T.
G.
did
not
corrupt
himself
in
those
things
he
knew
naturally
,
Pagan
Idolatry
Natural
Religion
T.
G.
But
what
spight
is
this
,
for
me
to
mention
together
?
whereas
it
is
well
known
that
was
against
Invocation
of
Saints
,
and
called
that
as
great
Idolatry
as
the
Heathens
,
as
notably
observes
against
T.
G.
supposed
these
Images
to
be
proper
Likenesses
of
the
Gods
,
and
consequently
the
worship
of
them
as
such
is
condemned
:
Gennad
.
de
dogm
.
Eccles.
c.
Gods
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
any
corporeal
figure
,
or
shape
how
it
could
then
be
proper
to
make
any
corporeal
Images
of
them
?
Why
,
to
that
,
Iulian
,
I
answer
,
the
Images
of
the
Gods
are
placed
by
our
Ancestors
,
as
Signs
and
Symbols
of
their
presence
,
not
that
we
should
believe
them
to
be
Gods
,
but
that
we
should
worship
the
Gods
by
giving
Reverence
to
them
.
For
,
we
living
in
the
body
ought
to
give
them
a
worship
suitable
to
our
corporeal
state
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
but
they
are
incorporeal
.
proper
likenesses
of
the
Gods
in
which
all
Nations
of
the
world
were
agreed
,
and
in
all
Ages
.
corporeal
Images
Gods
were
not
like
them
Gods
like
Aug.
de
Civ
.
Dei
,
l.
that
the
soul
of
man
was
most
like
the
Deity
;
and
men
made
Images
like
to
their
Bodies
,
just
as
if
a
Wine-vessel
were
put
in
the
Temple
of
to
represent
him
,
intending
thereby
to
represent
first
the
Wine
,
which
should
be
in
the
Vessel
,
and
by
the
Wine
him
that
is
the
God
of
Wine
:
so
,
by
Images
of
mens
shape
they
signified
the
Soul
contained
within
the
body
;
and
by
the
Soul
they
represented
God
as
of
the
same
nature
,
the
Soul
of
the
World
.
Porphyrie
,
Euseb.
Praep.
Evang.
l.
worship
of
Images
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
They
made
the
Gods
like
to
men
,
because
the
Divinity
is
a
rational
Being
;
and
withall
,
that
many
were
wont
to
represent
him
by
a
black
stone
,
to
shew
that
he
is
invisible
.
Dio
Chrysostome
Olympick
Oration
Dio
Chrysost.
Orat.
that
all
men
have
a
natural
apprehension
of
one
supreme
God
the
Father
of
all
things
;
that
this
God
was
represented
by
the
Statue
made
by
for
so
before
whom
we
now
are
the
King
,
Ruler
and
Father
of
all
both
Gods
and
men
;
this
Image
the
most
blessed
,
the
most
excellent
,
the
most
beautiful
,
the
most
beloved
Image
of
God
.
there
are
four
wayes
of
coming
to
the
knowledge
of
God
,
By
nature
,
by
the
instructions
of
the
Poets
,
by
the
Laws
,
and
by
Images
:
but
neither
Poets
,
nor
Law-givers
,
nor
Artificers
were
the
best
Interpreters
of
the
Deity
,
but
only
the
Philosophers
who
both
understood
and
explained
the
Divine
Nature
most
truly
and
perfectly
.
unworthy
of
him
Iphitus
,
Lycurgus
old
Eleans
as
being
out
of
the
power
of
man
to
express
his
nature
that
no
man
can
express
mind
and
understanding
by
figures
,
or
colours
,
and
therefore
they
are
forced
to
fly
to
that
in
which
the
soul
inhabits
,
and
from
thence
they
attribute
the
seat
of
Wisdom
and
Reason
to
God
,
having
nothing
better
to
represent
him
by
:
and
by
that
means
joyning
power
and
art
together
,
they
endeavour
by
something
which
may
be
seen
and
painted
,
to
represent
that
which
is
invisible
and
inexpressible
.
we
had
better
then
have
no
Image
or
representation
of
him
at
all
;
no
for
mankind
doth
not
love
to
worship
God
at
a
distance
,
but
to
come
near
and
feel
him
,
and
with
assurance
to
sacrifice
to
him
and
crown
him
.
Like
Children
newly
weaned
from
their
Parents
,
who
put
out
their
hands
towards
them
in
their
dreams
as
if
they
were
still
present
:
so
do
men
out
of
the
sense
of
Gods
goodness
and
their
relation
to
him
,
love
to
have
him
represented
as
present
with
them
,
and
so
to
converse
with
him
:
thence
have
come
all
the
representations
of
God
among
the
barbarous
Nations
in
Mountains
,
and
Trees
,
and
Stones
.
But
if
the
quarrel
be
,
that
I
have
given
a
humane
shape
to
him
;
for
that
,
the
Poets
are
much
more
to
blame
who
began
those
things
,
especially
who
compared
to
God
in
his
head
and
eyes
:
but
for
my
statue
,
no
man
that
is
not
mad
would
compare
it
to
a
mortal
man
,
much
less
to
the
perfection
of
the
Deity
:
how
the
representation
of
God
by
his
Image
was
more
decent
and
becoming
God
,
than
that
which
the
Poets
had
made
of
him
:
and
how
he
had
endeavoured
by
the
utmost
of
his
skill
to
represent
the
perfections
of
the
Divine
Nature
in
the
admirable
workmanship
of
his
Statue
,
as
to
his
power
,
Greatness
,
and
Good
Will
to
Mankind
that
as
to
his
workmanship
he
thinks
he
hath
gone
beyond
all
others
;
but
yet
no
workmanship
can
be
compared
to
the
God
that
made
the
whole
World
.
considerable
Authors
T.
G.
that
the
Images
of
the
Deity
which
they
worshipped
were
the
proper
likenesses
of
him
Common
sense
Christianity
.
Macrobius
Macrob.
in
Somn.
Scipion
.
l.
that
anciently
they
made
no
Image
at
all
of
the
Supreme
God
,
as
being
above
any
representation
;
but
they
made
Images
of
the
inferiour
Gods
although
they
were
in
nothing
like
to
them
Euseb.
Praep.
Evang.
l.
that
the
Aegyptians
were
wont
to
represent
the
Creator
whom
they
called
in
the
figure
of
a
man
of
a
dark
blew
Colour
,
holding
a
girdle
and
a
Scepter
in
his
hand
;
out
of
whole
mouth
came
an
Egg
,
by
which
they
represented
the
world
as
his
production
.
Scepter
in
his
hand
Arnoldus
Montanus
Montanus
.
p.
Alexander
Geraldinus
Great
God
Bassiana
the
King
with
all
his
people
do
worship
the
God
of
Nature
in
an
Image
of
Marble
,
set
upon
a
high
Throne
,
Alex.
Geraldini
Itinerar
.
l.
holding
the
Sun
in
his
right
hand
,
and
the
Moon
in
his
left
,
and
the
other
Stars
on
either
side
of
him
;
and
wherever
the
King
travels
,
he
carries
such
an
Image
along
with
him
,
and
prays
five
times
a
day
prostrate
before
it
.
Demnasea
upon
the
top
of
a
wall
is
placed
the
Image
of
God
holding
all
things
,
before
which
the
people
are
bound
to
pray
every
morning
.
Ammosenna
,
they
represent
the
God
of
Heaven
by
four
Heads
coming
out
of
the
body
of
a
Lynx
looking
towards
the
four
quarters
of
the
world
to
represent
his
omnisciency
and
omnipresence
,
whom
they
call
Logonsennea
,
the
God
of
Nature
is
painted
in
the
Image
of
a
man
and
all
other
Images
of
him
condemned
T.
G.
T.
G.
the
representation
of
some
Pigment
,
but
of
a
real
Being
;
nor
is
it
of
some
real
thing
falsely
taken
to
be
God
,
True
God
proper
Likeness
Analogical
representation
T.
G.
no
disparagement
to
the
Deity
T.G.
p.
Heathen
Idolatry
Clemens
Alexandrinus
Clem.
Strom.
A
visible
representation
of
the
Deity
lessens
his
Majesty
;
and
it
is
a
disparagement
to
an
intellectual
Being
to
worship
him
by
sensible
matter
:
therefore
,
forbad
any
Image
to
be
made
of
God
,
that
we
might
ascend
above
sensible
things
;
and
thereby
declaring
God
to
be
invisible
,
and
incomprehensible
.
And
from
hence
the
Stoick
said
,
no
workmanship
of
man
could
be
worthy
of
God
.
the
reason
why
forbad
any
Image
of
God
like
to
man
,
or
any
living
creature
,
was
,
because
the
most
excellent
Being
could
be
represented
only
to
our
Minds
;
and
that
learnt
that
from
that
God
was
like
to
no
representation
we
could
make
of
him
Protrept
.
p.
and
therefore
no
man
could
learn
any
thing
of
him
from
an
Image
;
and
that
it
is
apparent
that
God
is
great
and
powerful
,
but
we
know
not
how
to
make
any
thing
like
him
.
proper
likenesses
of
God
?
These
wiser
Heathens
,
T.
G.
T.
G.
p.
did
mean
,
that
the
nature
of
God
being
spiritual
and
invisible
,
it
could
not
be
represented
by
any
thing
like
unto
it
Athenian
Philosophers
condemned
for
supposing
their
Images
to
be
proper
Likenesses
and
representations
of
the
Divinity
.
T.
G.
that
the
reason
why
the
worship
of
Images
is
a
disparagement
to
the
Deity
,
and
incongruous
to
the
Divine
Nature
,
is
,
because
the
people
gave
worship
to
them
as
Gods
,
or
like
unto
the
Gods
they
worshipped
as
Gods
like
to
their
Gods
Symbolical
representations
Divine
Nature
the
incongruity
of
Images
to
the
Deity
,
Images
to
be
like
God
that
mens
imaginations
are
easily
tainted
and
corrupted
by
the
daily
representations
of
things
,
especially
when
they
are
proposed
as
objects
of
worship
:
For
this
is
not
only
unreasonable
,
but
it
is
done
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
the
reproach
of
God
,
Iustin.
Martyr
.
Apol.
whose
glory
and
form
is
inexpressible
.
Athenagoras
Athenag
.
p.
if
God
and
matter
be
all
one
,
it
is
then
reasonable
to
worship
God
by
giving
worship
to
sensible
matter
;
but
if
there
be
an
infinite
distance
between
them
,
why
are
we
accused
for
not
doing
it
?
And
if
we
refuse
to
worship
the
workmanship
of
God
,
the
Heaven
and
Elements
why
should
we
do
it
to
the
workmanship
of
men
?
Origen
Orig.
c.
Cels.
as
one
of
the
most
peculiar
characters
of
the
Christian
doctrine
,
that
it
raises
mens
minds
above
Images
and
all
worship
of
Creatures
to
the
Creator
of
all
things
,
and
that
it
is
one
of
the
first
things
the
Catechumens
are
instructed
in
,
to
despise
Idols
,
and
all
Images
it
is
not
only
a
foolish
thing
to
pray
to
Images
,
as
said
;
but
to
seem
to
do
it
as
the
Philosophers
did
.
If
they
are
worshipped
,
it
must
be
either
as
Gods
,
which
or
as
representations
of
God
,
which
cannot
be
,
because
God
is
invisible
and
incorporeal
:
and
therefore
,
that
the
Christians
would
not
endure
the
worship
of
God
by
Images
;
and
although
other
Nations
did
refuse
the
worship
of
Images
,
yet
it
was
not
upon
the
same
ground
that
the
Christians
did
,
because
they
would
not
debase
and
draw
down
the
worship
of
God
towards
matter
so
fashioned
and
formed
.
Lactantius
Lact.
l.
how
unreasonable
it
is
to
worship
God
by
an
Image
;
since
Images
are
intended
to
represent
the
absent
;
but
God
is
every
where
present
.
But
if
there
ought
to
be
any
Image
of
God
an
Idol
Image
)
it
ought
to
be
living
and
sensible
,
because
God
lives
for
ever
:
therefore
that
cannot
be
the
Image
of
God
that
is
made
by
the
Work
of
mens
hands
,
but
Man
himself
,
who
gives
all
the
art
and
beauty
to
them
which
they
have
;
but
poor
silly
men
as
they
are
,
they
do
not
consider
,
that
if
their
Images
had
sense
and
motion
,
they
would
worship
the
Men
that
made
them
;
and
brought
them
into
such
a
curious
figure
out
of
rude
and
unpolished
matter
.
Who
can
be
so
foolish
to
imagine
,
there
can
be
any
thing
of
God
in
that
Image
,
in
which
there
is
nothing
of
man
,
but
the
meer
shadow
?
But
their
minds
have
the
deepest
tincture
of
folly
;
for
those
who
have
sense
,
worship
things
that
have
none
;
they
who
think
themselves
wise
,
things
that
are
uncapable
of
Reason
;
they
that
live
,
things
that
cannot
stir
,
and
they
that
came
from
heaven
,
things
that
are
made
of
earth
.
What
is
this
,
but
to
invert
the
order
of
Nature
,
to
adore
that
which
we
tread
upon
?
Worship
him
that
lives
,
if
ye
would
live
;
for
he
must
dye
,
that
gives
up
his
Soul
to
things
that
are
dead
.
worshipping
Images
quare
nonest
dubium
quin
Religio
nulla
sit
,
ubicunque
simulachrum
est
.
Wherefore
there
can
be
no
true
Religion
,
where
there
is
the
worship
of
Images
simulachrum
Dei
,
the
worship
of
God
by
an
Image
is
a
divine
thing
,
and
whatever
is
divine
is
heavenly
,
but
whatever
is
in
Images
is
earthy
,
and
therefore
there
can
be
no
Religion
in
the
worship
of
Images
.
Tertullian
,
Minucius
consecrated
to
divine
worship
Tertul.
Apol.
Minuc
.
Octav.
Arnob.
l.
the
pains
Arnobius
,
that
I
could
but
enter
into
the
bowels
of
an
Image
,
and
lay
before
you
all
the
worthy
materials
they
are
made
up
of
;
that
I
could
but
dissect
before
you
a
Supreme
God
.
relative
divine
worship
Iupiter
Olympius
Religious
Worship
We
have
no
material
Images
at
all
,
Clemens
Alexandrinus
Clem.
Protrept
.
p.
we
have
only
one
intellectual
Image
,
who
is
the
only
true
God
;
We
worship
but
one
Image
which
is
of
the
Invisible
and
Omnipotent
God
,
Hierom.
in
c.
No
Image
of
God
ought
to
be
worshipped
,
but
that
which
is
what
he
is
,
neither
is
that
to
be
worshiped
in
his
stead
,
but
together
with
him
,
Ezek.
c.
prope
fin
.
Aug.
ep.
Eternal
Image
of
God
humane
Nature
T.
G.
worshipping
Christ
by
an
Image
Euseb.
Praep.
Evang.
l.
What
agreement
is
there
between
the
Image
of
a
man
and
the
Divine
understanding
?
I
think
it
hath
very
little
to
a
mans
mind
,
since
that
is
incorporeal
,
simple
,
indivisible
;
the
other
quite
contrary
,
and
only
a
dull
representation
of
a
mans
shape
;
The
only
resemblance
of
God
lies
in
the
soul
,
which
cannot
be
expressed
in
Colours
or
Figures
;
and
if
that
cannot
which
is
infinitely
short
of
the
Divine
Nature
,
what
madness
is
it
to
make
the
Image
of
a
man
to
represent
the
Figure
and
form
of
God
?
For
the
Divine
Nature
must
be
conceived
with
a
clear
and
pure
understanding
free
from
all
corruptible
matter
;
but
that
Image
of
God
in
the
likeness
of
man
,
contains
only
the
Image
of
a
mortal
man
,
and
that
not
of
all
of
him
,
but
of
the
worst
part
only
,
without
the
least
shadow
of
Life
or
Soul
.
How
then
can
the
God
over
all
,
and
the
Mind
which
framed
the
World
be
the
same
that
is
represented
in
Brass
or
Ivory
?
S.
Aug.
de
Civ
.
Dei
l.
representing
God
by
the
Image
of
a
mans
body
,
which
contains
his
Soul
which
resembles
God
,
that
herein
he
lost
that
prudence
and
sobriety
he
discovered
in
saying
,
that
those
who
first
brought
in
Images
among
the
abated
their
Reverence
and
added
to
their
errour
and
that
the
Gods
were
more
purely
worshipped
without
Images
:
wherein
,
Augustin
,
he
came
very
near
to
the
Truth
.
And
if
he
durst
speak
openly
against
so
ancient
an
errour
,
he
would
say
,
that
one
God
ought
to
be
worshipped
,
and
that
without
an
Image
:
the
folly
of
Images
being
apt
to
bring
the
Deity
into
contempt
.
worship
of
God
Clemens
Alexandrinus
Clem.
Alex.
Str.
against
the
making
any
Image
of
God
second
Commandment
Thou
shalt
not
take
the
Name
of
the
Lord
,
Greek
Copies
second
Nicene
Council
the
tenth
Commandment
takes
in
all
sorts
of
Concupiscence
,
distinct
Command
why
then
when
God
said
Thou
shalt
not
make
any
Graven
Image
,
you
were
best
go
and
worship
Images
.
Heathen
Idols
.
Origen
Orig.
c.
Cel.
l.
that
for
the
sake
of
that
Law
,
Thou
shalt
not
make
to
thy self
any
Graven
Image
,
the
Christians
would
rather
die
than
defile
their
Faith
with
such
impieties
as
the
worship
of
Images
:
and
therefore
their
case
was
very
different
from
that
of
the
Scythians
,
Numidians
,
Seres
and
Persians
,
with
whom
joyned
them
in
the
contempt
of
Images
.
Pagan
Religion
Symmach.
Ep.
l.
that
the
same
God
was
worshipped
by
all
,
and
that
by
several
waies
men
aimed
at
the
same
end
Ambros.
c.
relat
That
God
himself
was
fittest
to
teach
what
way
he
would
be
served
in
:
You
worship
the
Work
of
mens
hands
,
we
account
it
an
injury
to
God
to
call
anything
by
His
Name
that
can
be
made
by
man
God
hath
declared
,
He
will
not
be
worshipped
after
such
a
manner
.
proper
Likenesses
of
God
Epicurean
Philosophers
pleasant
Beings
their
Gods
like
men
Plut.
advers.
Colot
.
Athen.
l.
the
Gods
being
like
to
men
God
to
be
an
Eternal
Mind
,
which
framed
all
things
out
of
Water
Cicer.
de
Nat.
Deor.
l.
Material
Gods
first
principles
these
rejected
a
humane
form
Lescaloper
.
ad
Cicer.
de
Nat.
Deor.
p.
incorporeal
Deity
Divine
Spirit
Plut.
de
Placit
.
l.
animate
the
body
Diogenes
Apolloniates
De
Civit.
Dei
l.
efficient
cause
infinite
and
active
mind
;
free
from
all
mixture
of
matter
Simplic
.
in
Phys.
Aristot.
l.
ed.
Aldi
conjunction
of
sense
and
Matter
.
Pythagoras
That
God
was
a
quickening
Spirit
diffused
through
the
World
God
to
be
a
Mind
Euseb.
de
Praep.
Evang.
l.
Theodoret.
de
cut
Graec.
serm.
Clem.
Alex.
Str.
That
God
was
like
to
man
neither
in
body
,
nor
in
mind
:
and
for
men
to
make
an
Image
of
God
like
to
themselves
,
was
all
one
as
if
a
Horse
should
paint
him
with
a
long
tail
and
four
feet
,
or
an
Ox
or
a
Lion
should
draw
him
by
their
own
Figures
.
Parmenides
God
to
be
of
a
circular
figure
in
the
fashion
of
a
Crown
or
Orb
of
Light
compassing
about
the
Heavens
.
Alcmaeon
,
Empedocles
,
Protagoras
,
Diogenes
Apolloniates
T.
G.
first
matter
Velleius
,
while
he
destroys
an
Eternal
Being
,
must
needs
overthrow
the
very
opinion
of
a
Deity
;
however
he
would
give
the
title
of
it
to
his
Images
or
matter
,
or
the
minds
of
men
.
Plato
,
God
is
an
incorporeal
mind
he
must
want
sense
,
and
prudence
,
and
pleasure
contradicts
himself
,
making
the
world
,
and
the
Heavens
and
Stars
,
and
Men
to
be
Gods
,
which
are
both
false
in
themselves
,
and
inconsistent
with
each
other
.
one
supreme
and
incorporeal
Deity
inferiour
Gods
Roman
Church
true
God
that
men
ought
not
to
enquire
after
the
Form
of
God
;
and
that
it
is
impossible
for
us
to
know
it
:
for
we
only
know
,
Xenoph.
Mem.
that
he
is
great
and
powerful
,
who
makes
all
things
to
quake
and
tremble
.
Antisthenes
but
one
God
in
Nature
,
although
there
were
many
of
the
Peoples
making
destroyed
the
force
and
nature
of
the
Gods
:
good
fellowship
That
the
Divine
Nature
did
imply
a
Governing
Spirit
,
the
denying
his
Being
God
to
be
an
incorporeal
Being
;
however
,
that
he
was
not
constant
to
himself
,
sometimes
making
nothing
to
be
God
but
only
Mind
;
at
other
times
attributing
Divinity
to
the
Heavens
and
parts
of
the
World
Lescaloper
.
ad
Cic.
de
N.D.
p.
First
,
Eternal
,
Infinite
God
,
secondary
,
limited
participative
Divinity
De
Aristot.
Theologia
,
p.
Du
Vall
,
God
is
an
Eternal
substance
,
and
Act
,
without
potentiality
and
Matter
,
without
magnitude
,
parts
,
division
,
Du-Vall
.
Synops.
Analyt
.
Doctr.
Peripat
.
ad
Metaphyl
.
l.
passion
,
change
,
intelligible
by
himself
,
the
principle
of
Motion
,
but
immovable
,
the
Cause
of
Heaven
,
and
,
nature
,
and
infinitely
happy
.
Mirare
Lector
,
Athenian
Images
to
be
proper
Likenesses
of
the
Deity
.
God
to
be
a
Divine
Reason
and
Spirit
actuating
the
World
,
the
Gods
were
of
humane
shape
,
Images
to
be
proper
Likenesses
of
God
.
freer
Philosophers
Cicer.
Tuscul.
S.
Augustin
Lact.
l.
Aug.
de
Civ
.
Dei
l.
Neither
can
God
himself
be
otherwise
understood
by
us
,
than
as
a
Mind
free
,
and
disentangled
from
all
corporeal
mixtures
,
perceiving
and
moving
all
thing
.
Seneca
,
Epictetus
,
Plutarch
,
Alcinous
,
Plotinus
,
Proclus
,
Sallustius
,
Christian
Religion
But
if
they
did
not
suppose
their
Images
to
be
the
proper
Likenesses
of
God
,
yet
they
worshipped
the
Images
of
false
Gods
,
or
they
worshipped
their
Images
themselves
for
Gods
,
and
therefore
,
T.
G.
the
Apostle
condemns
them
,
T.G.
p.
To
make
my
Discourse
come
home
to
them
I
must
shew
,
that
the
Images
by
which
they
honour
Christ
and
his
Saints
,
are
worshipped
by
them
as
Gods
,
or
as
the
Images
of
false
Gods
,
as
those
were
of
which
the
Apostle
speaks
in
that
place
.
home
to
them
Heathen
Idolatry
That
they
worshipped
only
the
Images
of
false
Gods
.
That
they
took
the
Images
themselves
for
Gods
.
Images
of
false
Gods
true
God
greater
repugnancy
Roman
Church
home
enough
T.
G.
principles
of
Divine
worship
home
to
them
T.
G.
Platonick
principles
of
Divine
worship
Card.
Bessarion
Platonis
.
l.
Unity
,
Power
Creation
of
all
things
Parmenides
,
Phaedrus
,
Phaedo
,
Philebus
,
Timaeus
,
Sophista
,
Laws
,
Politicks
,
Epistles
,
Plato
,
that
although
he
did
acknowledge
God
,
he
did
not
worship
him
,
and
that
he
sacrificed
only
to
the
inferiour
Gods
that
in
his
Supream
God
Supreme
God
First
Being
Supreme
Deity
Minerva
Wisdom
Mercury
Reason
Saturn
Eternity
Neptune
Form
Iuno
Matter
Venus
Nature
Minerva
,
Mercury
,
Saturn
he
worshipped
the
Supreme
God
after
the
best
manner
,
with
inward
Reverence
and
adoration
by
thinking
the
best
and
most
worthy
things
of
him
,
in
Spirit
,
and
in
Truth
Images
as
unworthy
of
him
who
was
a
pure
mind
,
and
could
not
be
represented
by
any
Image
to
men
.
with
giving
the
worship
of
to
inferiour
Gods
,
and
Creatures
stricter
kind
of
service
many
and
different
Gods
Chief
Principle
of
all
things
the
most
suitable
worship
of
God
is
to
think
honourably
of
him
.
Porphyrius
,
that
God
is
to
be
worshipped
in
Silence
,
and
with
a
pure
mind
;
and
with
the
sacrifice
of
a
good
life
.
And
as
to
other
allowed
to
be
worshipped
,
he
saith
,
that
he
supposed
them
to
be
True
God
.
learned
Cardinal
,
Plato
false
Gods
.
that
if
he
allowed
the
worship
of
a
second
and
third
Order
of
Gods
,
which
were
but
creatures
,
he
might
on
the
same
ground
worship
any
creatures
,
because
all
creatures
are
infinitely
distant
from
the
Creator
.
Bessarion
Angels
although
they
be
Creatures
evil
Spirits
aereal
Beings
Poetical
Theology
Supreme
God
inferiour
worship
Created
Beings
T.
G.
home
to
their
own
doors
Marsilius
Ficinus
Augustinus
Steuchus
Eugubinus
Italian
Bishop
Roman
Courtier
Constantines
Donation
Aug.
Steuch
.
Eugub
.
de
perenni
Philos.
l.
one
True
and
Supreme
God
holy
men
one
God
.
viz.
Daemons
aërial
bodies
humane
affairs
;
Intelligences
move
the
Stars
Coelestial
Deities
Supreme
God
inferiour
Divinity
Supreme
God
what
way
it
was
fit
to
worship
him
.
Hermias
,
Erastus
the
God
over
all
,
Governour
of
all
things
and
times
,
and
Father
of
the
Lord
and
Cause
of
things
;
but
as
to
the
publick
manner
of
worship
,
that
no
man
ought
to
teach
unless
God
himself
direct
him
.
true
God
Plato
.
Epinomis
p.
ed.
Serran
Mercurius
Trismegistus
good
men
Quod
in
Religione
nostra
justissimè
fit
Sanctis
&
Divis
:
Deified
men
T.
G.
Aug.
Steuchus
home
to
them
Supreme
God
not
only
confessed
the
true
God
,
but
that
he
ought
to
be
by
men
that
for
his
sake
men
ought
never
to
forsake
the
way
of
righteousness
,
and
therefore
he
resolved
rather
to
follow
God
than
the
advice
of
his
Friends
,
It
is
better
to
obey
God
than
men
.
Unity
,
Power
,
Wisdom
,
Goodness
Supreme
God
inferiour
Deities
Supreme
God
dependent
Beings
Paulus
Benius
Eugubinus
Platon
.
&
Arist.
Theolog.
Decad.
Supreme
God
is
to
be
worshipped
after
a
singular
and
peculiar
manner
.
Platonick
principles
of
divine
worship
as
to
inferiour
Deities
.
heavenly
Bodies
Blessed
Minds
properly
and
precisely
Roman
Church
inferiour
Deities
Supreme
God
Soveraign
worship
Order
of
Angels
a
care
of
mankind
Deified
men
truly
Saints
Images
.
Alioquin
Mercurius
Trismegistus
Thomas
Becket
Ignatius
Loyola
P.
Lescalopier
Comment.
in
Cic.
de
Nat.
D.
p.
Supreme
God
maker
of
all
things
,
other
Deities
Epicurean
Backbiter
one
God
equal
honour
Soveraign
worship
inferiour
worship
T.
G.
Divine
Worship
Roman
Church
Deified
men
good
men
Campan
.
Triump
.
Atheism
.
c.
deserved
to
be
worshipped
,
as
well
as
Moses
,
that
many
Wise
and
Vertuous
men
were
worshipped
by
the
Heathens
,
who
did
not
look
on
them
as
essentially
Gods
.
Noah
,
Shem
Abraham
,
Isaac
Ioseph
,
Moses
Saturn
,
Tuisto
,
Mannus
,
Mercury
,
Bacchus
,
Apollo
,
Hercules
,
invincible
Ignorance
,
Oral
Tradition
,
Authority
conditional
worship
general
intention
T.
G.
T.
G.
p.
gloried
in
the
worship
of
Images
and
Creatures
setting
them
off
with
the
best
advantage
commanded
a
Cock
to
be
sacrificed
to
Marsilius
Ficinus
Ficin.
in
Platon
.
Phaedon
.
Coel.
Rhodig
.
Antiq.
Lect.
l.
Coelius
Rhodiginus
Aesculapius
Socrates
the
Divine
Beneficence
that
cures
all
diseases
,
to
which
a
Cock
was
sacrificed
as
the
forerunner
of
Day
and
the
Sun
,
thereby
acknowledging
the
Light
of
Life
to
be
derived
from
the
Divine
Bounty
,
the
Daughter
of
Providence
:
and
that
now
especially
they
should
do
it
in
token
of
his
deliverance
from
the
diseases
of
doubt
and
fear
;
and
the
ancient
Oracles
say
,
that
Souls
returning
to
Heaven
sing
an
the
fittest
Emblem
of
which
was
the
offering
up
a
Cock
.
Tacit.
histor.
l.
that
many
called
God
by
the
name
of
as
he
healed
the
diseases
of
Mankind
ancient
Coynes
Iupiter
Ammon
Saguin
.
select
.
Numismat
.
p.
Antiquary
,
that
the
same
God
was
meant
by
all
those
several
titles
.
Platonick
doctrine
and
principles
of
Divine
Worship
.
is
content
to
suppose
that
the
Philosophers
were
as
subtil
as
I
would
make
them
were
they
not
worthily
condemned
by
the
Apostle
,
though
but
for
the
external
profession
of
praying
and
offering
Sacrifice
to
the
Statues
of
&c.
as
also
to
those
of
birds
,
and
fourfooted
beasts
,
and
creeping
things
as
the
Vulgar
did
?
Roman
Church
T.
G.
T.G.
p.
however
they
were
to
blame
in
two
things
.
Because
the
Images
being
instituted
by
publick
Authority
for
the
worship
of
false
Gods
,
they
concurred
as
I
acknowledge
with
the
vulgar
in
all
the
external
practises
of
their
Idolatry
.
Because
though
in
the
Schools
they
denyed
them
to
be
Gods
,
yet
as
they
worshipped
them
as
Gods
,
and
the
people
are
confirmed
in
their
opinion
.
external
worship
one
Supreme
God
inferiour
worship
to
other
Beings
created
by
him
,
true
God
by
Images
T.
G.
inferiour
Gods
that
they
did
relative
worship
.
But
it
lay
,
T.
G.
in
worshipping
the
Images
of
false
Gods
:
false
Gods
good
Angels
Deified
men
divine
worship
But
they
concurred
with
the
people
in
their
worship
but
it
was
the
external
profession
of
Idolatry
false
Gods
.
false
Gods
divine
worship
excellent
a
Being
false
God
But
the
people
had
other
notions
of
these
false
Gods
than
the
Philosophers
had
,
and
yet
they
complyed
with
the
people
in
external
acts
of
worship
.
Roman
Church
Learned
men
T.
G.
external
profession
of
Idolatry
in
using
the
same
external
acts
of
worship
with
the
people
,
another
intention
the
Church
is
free
because
it
hath
taken
care
to
instruct
them
better
.
Supreme
God
first
place
Coelestial
Deities
worship
inferiour
aereal
Daemons
Lower
Angels
Deified
men
Beings
represented
Divine
Worship
divine
worship
justly
condemned
T.
G.
Philosophers
for
changing
the
glory
of
the
incorruptible
God
,
into
Images
of
men
or
beasts
,
while
they
still
retained
God
in
their
minds
,
true
God
Platonick
Philos.
that
one
and
the
same
God
was
worshipped
under
different
names
and
titles
Simon
Majolus
Italian
Bishop
Ferd.
Ughellus
Ferd.
Ughelli
Italia
sacra
Tom.
that
they
who
began
the
Poetick
Theology
among
the
Heathens
were
wiser
than
or
any
of
the
Philosophers
;
for
their
design
was
,
under
the
representation
of
a
multitude
of
Gods
,
Majoli
Dies
Canicul
.
par.
to
shew
to
the
people
that
God
did
see
and
know
all
things
;
because
the
common
people
were
uncapable
of
understanding
how
one
God
should
be
present
in
all
places
;
therefore
they
called
that
Divine
power
which
Governed
the
Heavens
the
air
the
Sea
&c.
And
we
may
observe
,
that
all
the
Gods
of
the
Ancients
were
nearly
related
to
by
which
it
appears
that
their
design
was
to
signifie
but
one
God
that
ruled
and
governed
all
things
,
whose
power
was
diffused
over
the
whole
World
.
God
that
made
the
world
,
bringing
the
rest
of
the
Gods
with
him
,
Plotin
.
Ennead.
Who
is
one
and
all
;
and
every
one
is
all
agreeing
in
one
;
in
powers
different
,
yet
in
that
various
power
they
are
all
one
,
or
rather
one
is
all
.
Plutarch
Plutarch
.
de
Isid.
&
Ofirid
.
p.
ed.
Francs
that
there
were
not
different
Gods
among
the
Greeks
and
Barbarians
,
in
the
Northern
and
Southern
parts
:
but
as
the
Sun
,
Moon
,
Heavens
,
Earth
,
and
Sea
are
common
to
all
Nations
,
but
called
by
different
names
;
so
that
One
Reason
and
Providence
which
orders
,
disposes
,
and
manages
all
things
hath
different
honours
,
and
Titles
and
Symbols
,
some
more
plain
and
easie
,
others
more
difficult
and
obscure
.
Apul.
Metam
.
l.
the
same
Deity
was
worshipped
through
the
whole
world
,
under
different
names
,
and
Images
,
and
customes
.
T.
G.
false
Gods
God
by
an
Image
T.
G.
that
the
Heathens
took
the
Images
themselves
for
Gods
,
and
therein
were
guilty
of
Idolatry
.
speaks
of
such
Images
T.G.
p.
as
were
worshipped
for
Gods
,
or
for
Images
of
false
Gods
.
Idolatry
is
a
very
naughty
thing
;
but
what
is
Idolatry
?
Idolatry
is
the
worship
of
an
Idol
,
is
it
not
?
Now
pray
tell
me
,
what
is
an
Idol
?
Idol
is
an
Idol
T.
G.
Now
see
what
a
Fool
you
are
;
is
not
the
B.
Virgin
in
Being
?
Then
her
Image
can
be
no
Idol
.
T.
G.
an
Idol
is
a
representation
of
nothing
that
seems
to
be
something
;
as
if
you
imagine
a
Centaur
,
or
a
Triton
,
or
any
Chimera
.
worshipping
the
work
of
mens
hands
?
work
of
mens
brains
the
work
of
mens
hands
It
is
true
T.
G.
but
then
he
condemns
not
all
Images
,
but
such
as
are
the
proper
likenesses
of
the
Deity
.
Why
do
you
ask
me
that
Question
?
proper
likeness
of
the
Deity
S.
Paul
viz.
Idolatry
S.
Paul
proper
likenesses
of
their
Gods
creeping
Gods
T.
G.
these
were
another
kind
of
Images
from
those
at
These
were
the
Images
of
false
Gods
.
Yes
,
they
were
Idols
Centaures
,
Tritons
,
Sphinxes
as
men
,
or
beasts
S.
Paul
Hold
a
little
T.
G.
they
were
guilty
for
all
this
.
S.
Paul
They
knew
God
,
but
did
not
glorifie
him
as
God
,
because
they
worshipped
such
Images
You
run
too
fast
;
I
said
they
were
guilty
;
but
,
do
you
mark
me
,
I
did
not
say
of
Idolatry
,
but
of
complying
with
the
people
in
the
external
practice
of
Idolatry
.
S.
Paul
only
fault
that
actions
go
whither
they
are
intended
:
true
God
publick
Images
the
exteriour
practice
of
Idolatry
external
actions
be
aequivocal
external
acts
inward
intention
Blessed
Virgin
external
profession
of
Idolatry
that
may
be
,
Idolatry
,
Wo
be
to
us
all
true
God
But
these
were
false
Gods
that
they
worshipped
.
I
hope
the
is
not
a
but
I
said
Suppose
that
,
yet
they
joyned
false
Gods
with
him
.
same
degree
True
,
but
theirs
were
false
Gods
,
and
ours
are
Saints
and
Angels
.
Wiser
Heathens
S.
Cyrill
S.
Augustin
good
Saints
S.
Christopher
,
Longinus
eleven
thousand
Virgins
seven
Sleepers
S.
Dominick's
butchering
Hereticks
S.
Ignatius
same
kind
T.
G.
there
is
another
thing
behind
,
which
makes
the
difference
so
apparent
that
nothing
but
malice
and
blindness
can
hinder
men
from
seeing
it
.
T.
G.
the
Heathens
took
their
Images
themselves
for
Gods
,
which
you
know
we
do
not
.
how
they
how
we
do
it
not
Wafer
into
God
,
by
saying
five
words
Roman
Catholick
Church
Images
for
Gods
special
presence
moved
themselves
one
Image
Holy
House
Old
Rome
Iuno
Moneta
wonder-working
Images
That
the
Wiser
Heathens
did
not
look
on
their
Images
as
Gods
,
but
as
Symbols
and
Representations
of
that
Being
to
which
they
did
give
Divine
Worship
:
none
but
Fools
think
otherwise
of
them
:
Porphyrie
and
the
Heathens
in
said
they
were
only
Books
for
the
Ignorant
:
that
in
thy
denied
that
they
ever
thought
their
Images
to
be
Gods
,
or
to
have
any
Divinity
in
them
,
but
what
only
comes
from
their
consecration
to
such
an
Use
;
and
in
S.
that
they
worshipped
not
the
Images
themselves
,
but
through
them
they
worshipped
the
Deity
;
that
at
large
proves
,
that
Images
were
but
signs
of
Divine
honour
,
and
helps
to
remembrance
:
that
they
do
not
think
their
Images
to
be
Gods
,
but
that
through
them
they
may
worship
the
Deity
;
and
that
in
general
testifies
of
the
Heathens
,
that
they
did
not
look
on
their
Images
as
Gods
.
Heathen
Idolatry
in
taking
their
Images
to
be
Gods
:
T.
G.
T.G.
p.
That
all
these
quotations
do
only
prove
that
they
did
not
look
on
their
Images
as
Gods
;
but
it
appears
from
some
of
them
that
they
looked
on
them
nevertheless
as
Images
or
Symbols
of
false
Gods
.
Symbols
or
representations
that
Being
to
which
they
gave
Divine
worship
?
representations
of
the
supreme
God
inferiour
Gods
I
desire
to
know
whether
these
men
,
who
worshipped
Images
upon
those
grounds
did
amiss
or
no
in
it
?
I
do
not
ask
whether
they
were
mistaken
as
to
the
objects
of
their
Worship
,
but
on
supposition
they
were
not
,
whether
they
were
to
blame
in
the
manner
of
serving
God
by
Images
in
such
a
way
as
they
describe
?
T.
G.
compliance
with
exteriour
practice
of
Idolatry
,
with
misrepresenting
the
Testimonies
,
because
,
that
they
were
Statues
erected
to
the
Gods
;
and
Divinity
and
Deity
are
not
in
the
Testimonies
of
and
then
bids
the
Reader
learn
what
credit
he
is
to
give
hereafter
to
my
citing
of
Authors
;
and
at
the
same
time
receive
a
farther
Testimony
of
his
kindness
to
me
in
taking
the
rest
upon
my
word
.
viz.
That
the
Heathens
did
not
take
their
Images
themselves
for
Gods
,
But
he
is
content
to
take
them
upon
my
word
Images
as
Gods
they
did
Bellarmin
,
Vasquez
,
Suarez
,
Valentia
,
that
the
Papists
do
not
take
their
Images
for
Gods
,
took
the
Testimonies
upon
his
word
,
T.
G.
Chapter
,
that
the
Heathens
did
worship
their
Images
as
Gods
,
that
they
did
not
these
Testimonies
he
takes
upon
my
word
,
to
be
true
to
be
false
he
takes
these
Testimonies
on
my
word
,
what
credit
he
is
to
give
to
my
citing
of
Authors
.
any
upon
my
word
my
word
deserve
credit
blast
it
two
Testimonies
the
Heathens
deny
,
that
they
ever
thought
their
Images
to
be
Gods
,
or
to
have
any
Divinity
in
them
,
but
what
only
comes
from
their
consecration
to
such
an
Use.
that
by
cogging
in
the
word
Divinity
in
the
singular
number
,
I
would
represent
it
to
the
Reader
,
as
though
the
wiser
Heathens
intended
to
worship
the
true
Divinity
by
those
Images
,
whereas
all
that
they
say
in
is
that
they
did
not
look
on
their
Images
as
Gods
of
themselves
,
but
they
worshipped
the
Gods
which
by
dedication
were
made
to
dwell
in
them
;
i.e.
by
Magical
Incantation
,
by
which
the
Souls
of
Wicked
men
were
evocated
and
as
it
were
tied
to
dwell
in
those
Images
,
T.
G.
p.
as
S.
with
soul
dealing
;
in
putting
Divinity
in
the
singular
number
,
when
the
Infernal
Spirits
were
meant
by
it
;
as
if
they
intended
to
worship
the
true
God
by
these
Images
,
when
they
declared
they
worshipped
false
Gods
by
them
.
singular
number
,
T.
G.
upon
my
word
Arnobius
,
Nihil
Numinis
in
esse
simulachris
,
that
the
Images
have
no
Divinity
in
them
,
my
credit
citing
Authors
fair
dealing
true
God
for
Gods
that
I
would
prove
that
the
Heathens
did
look
on
their
Images
as
Symbols
or
representations
of
that
Being
to
which
they
gave
divine
worship
.
True
God
whatever
Being
they
worshipped
I
do
not
ask
whether
they
were
mistaken
as
to
the
objects
of
their
worship
?
that
what
they
plead
in
is
only
that
their
Images
were
not
Gods
of
themselves
,
but
by
virtue
of
the
Spirits
dwelling
in
them
,
charges
the
Heathen
Idolaters
with
worshipping
the
Images
themselves
T.G.
p.
that
I
deal
very
disingenuously
in
affirming
that
the
Wiser
Heathens
did
not
worship
the
Images
themselves
.
Arnobius
,
You
erre
and
are
mistaken
in
what
you
affirm
,
for
we
do
not
think
the
matter
of
Brass
,
Silver
and
Gold
to
be
Gods
or
adorable
Deities
of
themselves
they
did
worship
the
Images
themselves
,
they
did
not
T.
G.
p.
the
Heathens
worshipped
their
Images
as
Gods
Images
themselves
for
Gods
Divine
Spirit
B.
Virgin
working
miracles
T.
G.
T.
G.
good
Spirits
did
dwell
in
them
.
Images
themselves
for
Gods
that
the
Heathens
did
take
the
Images
themselves
for
Gods
,
Bell.
de
Imag.
l.
Because
their
Priests
told
them
so
.
Because
almost
all
the
world
believed
it
.
The
motion
,
speech
,
and
oracles
that
came
from
them
.
The
humane
shape
it self
is
a
very
to
make
men
think
that
Images
live
,
because
men
do
;
especially
,
if
it
be
said
so
by
Wise
men
.
he
would
prove
that
the
Heathens
believed
the
very
Images
themselves
to
be
Gods
.
T.
G.
true
God
Christians
,
that
supposing
they
had
never
so
right
apprehensions
of
the
nature
of
those
Beings
which
the
Heathens
worshipped
for
Gods
,
yet
they
were
to
blame
for
not
worshipping
their
Images
,
Arnob.
l.
T.
G.
Templa
illis
extruimus
nulla
there
is
no
such
thing
as
Images
in
the
words
,
that
I
have
cogged
in
the
word
to
serve
my
turn
;
that
this
is
setting
up
a
flag
in
a
Fireship
—
Dolus
an
Virtus
what
greater
honour
can
we
attribute
to
them
,
than
that
we
place
them
there
,
where
the
Head
and
Lord
,
and
King
of
all
is
to
whom
they
owe
the
same
acknowledgements
that
we
do
?
But
do
we
honour
him
,
delubris
aut
Templorum
constructionibus
,
Festus
,
wooden
Images
Macrob.
l.
without
Images
Sanctorum
Basilicas
in
Templa
convertere
Idol
Temples
Vitruv.
l.
worship
Christ
Alexander
Severus
Lamprid.
vit.
Alex.
Sever.
Arnob.
l.
if
you
believe
your
Gods
to
be
in
Heaven
,
to
what
purpose
do
you
make
Images
of
them
to
worship
?
cannot
you
as
well
pray
to
the
Gods
themselves
?
But
it
may
be
you
will
say
,
because
you
cannot
see
the
Gods
themselves
,
you
represent
them
as
present
by
those
Images
?
But
,
he
that
thinks
he
must
have
Gods
to
be
seen
,
doth
not
believe
any
at
all
.
However
,
say
they
,
we
worship
them
through
these
Images
.
And
what
,
can
be
more
injurious
,
or
reproachful
than
to
know
God
to
be
one
thing
,
and
yet
to
pray
to
another
?
to
expect
help
from
the
Deity
,
and
yet
to
fall
down
before
a
senseless
Image
?
which
is
like
a
man
that
should
pretend
to
take
advice
from
men
,
and
to
ask
it
of
Asses
and
Swine
.
Is
not
that
,
not
meer
mistake
but
madness
to
fall
down
trembling
before
a
thing
made
by
your selves
?
matter
,
form
worship
Images
Heathen
Idolaters
that
the
ancients
understood
well
enough
,
Nihil
habere
Numinis
signa
no
Divinity
in
Images
,
(
T.
G.
but
that
Images
were
set
up
to
keep
the
rude
people
in
awe
;
which
,
they
were
so
far
from
,
that
they
only
made
their
Gods
contemptible
,
and
thereby
encouraged
them
more
in
their
Wickedness
.
true
God
by
Images
stupidity
of
an
Image
T.
G.
no
Divinity
in
Images
;
but
what
only
comes
from
their
consecration
to
such
an
Use.
wherein
I
say
the
Wiser
Heathens
deny
,
Aug.
in
Ps.
that
they
worshipped
the
Images
themselves
,
but
they
add
,
that
through
them
they
worship
the
Deity
.
T.
G.
Corporeal
Creatures
Spirits
that
rule
over
them
as
worshipped
by
their
Images
,
that
the
Heathens
in
S.
affirmed
that
through
their
Images
they
did
worship
the
Deity
:
ridiculous
thing
meanest
Brutes
dumb
,
stupid
,
sensless
Image
secret
Deity
which
lay
hid
in
the
Image
,
and
which
they
worshipped
through
it
.
that
thought
themselves
of
a
more
refined
Religion
,
they
neither
worshipped
Images
,
nor
Daemons
,
but
only
beheld
in
the
corporeal
Image
,
the
Symbol
of
that
which
they
ought
to
worship
.
T.
G.
divine
worship
T.
G.
Trigaut
.
l.
T.G.
p.
worshipping
God
by
Images
lay
aside
old
Images
i.
e.
false
Gods
.
I
render
simulachra
Images
Heathen
simulachra
Images
of
Christ
T.
G.
the
effect
of
some
very
bad
design
;
and
an
instance
of
my
want
of
fidelity
,
sincerity
,
honesty
,
ingenuity
,
simulachra
Images
Catholick
Dictionary
Cicer.
pro
Archia
c.
Isid.
Origen
.
l.
the
Ecclesiastical
use
of
the
word
is
otherwise
.
Ecclesiastical
use
of
a
word
Imagines
&
effigies
Ecclesiastical
uses
Heathen
Images
to
those
among
Christians
Horat.
ep.
l.
bear
a
resemblance
to
what
they
represent
?
Arnob.
l.
But
for
all
this
,
their
Images
are
not
and
shall
not
be
simulachra
Agobard
.
de
Imag.
sect.
that
if
those
who
forsook
the
worship
of
Devils
had
been
bidden
to
worship
the
Images
of
Saints
,
puto
quod
videretur
eis
non
tam
Idola
reliquisse
,
quam
simulachra
mutâsse
:
that
it
would
have
seemed
to
them
,
that
they
had
not
left
their
Idols
,
but
only
changed
their
Images
.
Where
we
see
is
my
Author
for
making
common
to
the
Images
of
Heathens
and
Christians
.
Aug.
de
Fide
&
Symbolo
c.
false
Gods
B.
Virgin
them
?
No
,
by
no
means
,
For
coming
after
one
another
,
and
the
first
being
the
Images
of
false
Gods
,
it
was
scarce
possible
for
an
ordinary
Protestant
Reader
not
to
avoid
being
mistaken
.
but
in
supposing
,
that
they
made
use
of
the
same
Images
afterwards
,
which
they
did
before
?
T.
G.
St.
Gregory
turned
the
Pagan
Festivals
into
Christian
Assemblies
,
Greg.
l.
Heathen
Temples
to
Christian
Churches
Images
lawful
very
same
they
melted
them
down
and
made
new
ones
of
them
divine
worship
former
Images
new
ones
Iesuits
delivered
citations
,
T.
G.
admirable
ingenuity
fair
dealing
Christian
Church
Christian
Church
inferiour
worship
Roman
Church
First
Period
no
use
Petav.
Dogmat.
Theolog.
Tom.
T.
G.
T.G.
p.
Not
to
Dispute
the
matter
of
fact
,
of
which
he
confesses
there
was
some
little
use
T.
G.
little
or
no
ingenuity
some
little
ingenuity
supprimi
omittique
satius
visum
est
was
thought
better
to
suppress
them
and
let
them
alone
to
use
them
little
reason
he
had
to
doubt
my
sincerity
in
relating
his
words
,
from
what
I
did
with
little
or
no
conscience
he
will
give
me
the
answer
of
Thorndike
,
that
at
that
time
there
might
be
jealousie
of
Offence
in
having
Images
in
Churches
,
before
Idolatry
was
quite
rooted
out
,
of
which
afterwards
there
might
be
no
appearance
;
and
therefore
they
were
afterwards
admitted
all
over
,
for
it
is
manifest
,
the
Church
is
tyed
no
farther
,
than
there
can
appear
danger
of
Idolatry
.
Primitive
Church
Primitive
Christians
Primitive
Church
Divine
Law
.
Orig.
c.
Cels.
l.
that
the
Christians
as
well
as
the
Iews
abstain
from
the
worship
of
Images
for
the
sake
of
the
Law
of
God
,
which
requires
rather
that
we
should
dye
than
defile
our selves
with
such
impieties
?
Yes
,
this
is
acknowledged
that
the
Law
of
God
did
forbid
the
worship
of
the
Heathen
Images
Heathen
Idolatry
the
Christians
,
that
they
thought
it
such
a
mighty
matter
,
that
they
had
no
Images
,
whereas
herein
,
they
were
but
like
the
barbarous
Scythians
,
Numidians
,
and
Seres
,
and
other
Nations
that
had
neither
Religion
,
nor
civility
.
that
we
are
not
only
to
look
at
the
bare
action
,
but
at
the
reason
and
ground
of
it
,
for
those
that
agree
in
the
same
thing
,
may
yet
have
very
different
principles
;
and
they
that
do
it
on
a
good
principle
do
well
,
and
not
otherwise
;
as
for
instance
,
the
Stoicks
forbear
adultery
,
and
so
may
the
Epicureans
;
but
the
former
do
it
,
because
it
is
a
thing
repugnant
to
Nature
,
and
civil
Society
;
the
latter
,
because
allowing
themselves
this
single
pleasure
may
debar
them
of
many
more
:
so
,
in
this
matter
those
barbarous
Nations
forbear
Images
on
other
accounts
than
Iews
and
Christians
do
,
who
dare
not
make
use
of
this
way
of
worshipping
God
.
false
Gods
Images
for
Gods
the
Deity
the
evil
spirits
Heathen
Images
what
is
all
this
to
the
purpose
?
my
question
is
,
why
you
have
no
Images
in
your
own
way
of
worship
the
Law
of
God
Celsus
,
that
it
is
a
foolish
thing
to
pray
to
Images
,
unless
a
man
know
the
Gods
and
Heroes
worshipped
by
them
the
Christians
were
Fools
,
because
they
utterly
contemned
Images
,
in
totum
we
acknowledge
that
God
may
be
known
,
and
his
only
Son
,
and
those
whom
he
hath
honoured
with
the
Title
of
Gods
,
who
partake
of
his
Divinity
,
and
are
different
from
the
Heathen
Deities
which
the
Scripture
calls
Devils
it
is
impossible
for
him
that
knows
God
to
worship
Images
.
evil
spirits
that
knows
the
true
God
his
Son
Christ
Iesus
holy
Angels
periculum
offensionis
,
jealousie
of
offence
,
Heathen
Idolatry
primitive
Christians
utterly
unlawful
yes
,
it
is
unlawful
to
do
it
,
while
there
is
any
danger
of
Heathenism
,
but
when
once
that
is
overthrown
,
then
we
may
worship
Images
as
well
as
the
best
of
them
.
primitive
Christians
Royal
Authority
Kingly
Government
illegal
,
Tyrannical
Lactantius
,
Arnobius
,
Minucius
Origen
;
what
is
the
matter
with
you
Christians
,
that
you
have
no
Images
in
your
Churches
?
what
if
you
dare
not
joyn
with
us
in
our
worship
,
why
do
not
you
make
use
of
them
in
your
own
?
Is
it
only
humour
,
singularity
,
and
affectation
of
Novelty
in
You
?
If
it
be
,
you
shew
what
manner
of
men
you
are
.
we
dare
not
do
it
dishonouring
God
sly
trick
unlawful
in
it self
worship
Images
vile
,
mean
unworthy
way
no
Religion
,
where
it
obtained
Thou
O
Heathen
must
not
worship
Images
,
but
I
may
?
Thou
must
not
commit
adultery
,
but
I
may
?
Does
the
nature
of
the
commands
you
boast
so
much
of
alter
with
mens
persons
?
Is
that
indeed
lawful
for
you
that
is
not
for
us
?
Where
doth
the
Law
of
we
worship
And
if
the
Law
makes
no
difference
,
either
leave
off
your
foolish
babbling
against
our
Images
,
or
condemn
your
own
.
For
to
our
understanding
,
yours
are
as
much
against
the
Law
as
ours
are
.
primitive
Christians
It
pleaseth
us
to
have
no
pictures
in
Churches
,
lest
that
which
is
worshipped
be
painted
upon
walls
.
it
is
a
meer
forgery
of
hereticks
Bishops
that
met
there
were
not
so
wise
as
they
should
have
been
primitive
Christians
that
they
spake
only
against
pictures
upon
walls
because
in
case
of
persecution
Rachel
did
Petav.
de
Incarn
.
l.
that
the
Memory
of
Heathen
Idolatry
was
yet
fresh
,
and
therefore
it
was
not
thought
expedient
to
have
Images
in
the
Oratories
or
Temples
of
Christians
.
such
Images
,
as
are
now
used
and
worshipped
in
the
Roman
Church
.
for
then
the
memory
of
Heathen
Idolatry
was
not
out
of
mens
minds
.
Spanish
Bishops
you
will
have
no
Images
in
Churches
:
why
so
I
beseech
you
?
worshipped
by
whom
?
do
you
mean
by
Heathens
?
Christians
.
But
why
may
not
that
which
is
worshipped
be
painted
?
the
Being
worshipped
,
and
that
which
is
painted
,
Being
worshipped
Heathen
Idolatry
But
those
were
Heathen
Idolaters
that
it
is
forbidden
to
Christians
to
make
Images
Heathen
Idolatry
Well
;
but
all
this
is
only
against
Pictures
upon
walls
,
but
for
all
that
,
Bell.
de
Imag.
l.
they
might
have
Images
in
Frames
,
or
upon
Veils
.
adored
,
might
be
painted
well
enough
,
provided
it
be
not
upon
a
wall
infinite
Being
drawn
upon
a
wall
to
have
no
pictures
in
Churches
S.
Epiph.
ep.
ad
Ioh.
Hierosolym
.
Heathen
Idolatry
forgotten
enough
yet
?
jealousie
of
Offence
might
have
been
worn
out
,
Heathen
Idolatry
Christian
Liberty
that
such
an
Image
though
upon
a
Veil
and
not
the
Walls
,
was
against
the
Law
of
God
,
and
the
Christian
Religion
.
But
it
may
be
,
this
was
some
Heathen
Idol
,
or
Image
of
a
False
God
Epiphanius
could
not
tell
whether
it
was
an
Image
of
Christ
,
or
of
some
Saint
that
he
was
sure
it
was
against
the
Authority
of
the
Scriptures
.
Law
of
God
Authority
of
this
Epistle
this
part
M
S.
that
he
sees
no
ground
to
believe
this
part
added
to
the
former
epistle
.
some
little
ingenuity
Sirmond
.
in
Concil.
Narbon
.
p.
Caroline
Books
Carol.
M.
de
Imag.
l.
Synod
.
Paris
.
c.
Gallican
Bishops
rending
of
painted
Veils
Iohn
Damascen
Damasc.
tract.
one
Swallow
makes
no
Summer
Alphonsus
à
Castro
Alphons
.
à
à
Castro
v.
Imago
.
p.
was
an
Iconoclast
materially
so
but
not
formally
,
because
the
Church
had
not
determined
the
contrary
.
Christian
Religion
Pagan
Idolatry
very
same
worship
which
the
Prototypes
deserve
Mercury
,
Apollo
Thomas
Beckett
Divine
power
Idolatry
,
downright
Paganish
Idolatry
good
Catholick
Worship
Primitive
Christians
elder
Epiphanius
VII
.
Synod
.
Act.
in
his
time
there
were
no
Images
in
the
Churches
of
mighty
zeal
Christian
Religion
Theodosian
Code
Theodosius
M.
Heathen
Idolatry
Cod.
Theodos.
sacrifices
,
libations
,
incense
,
lights
,
&c.
offer
incense
were
of
a
perishing
nature
raised
Altars
of
Turf
before
their
Images
violation
of
Religion
Heathen
Images
drop
from
heaven
divine
Original
things
they
have
formed
T.
G.
eyes
and
see
not
ears
and
hear
not
Heathen
Images
sensible
Images
?
moving
Themist
.
in
Aristot.
de
an
.
p.
Holy
Rood
Lambards
peramb.
Boxtel
.
Herberts
Hen.
Anatomy
Lecture
Pauls
Cross
Bishop
Fisher.
primitive
Christians
Christian
Religion
Idolaters
,
Neither
be
ye
Idolaters
as
were
some
of
them
.
Persons
who
were
baptized
unto
Moses
in
the
cloud
and
the
Sea
and
did
all
eat
the
same
spiritual
meat
,
and
drink
the
same
spiritual
drink
(
for
they
drank
of
that
rock
that
followed
them
,
and
that
Rock
was
Christ
partakers
of
Christ
that
there
can
be
no
Idolatry
to
the
Images
of
Christ
,
because
the
true
object
of
worship
is
honoured
by
them
;
nor
to
the
Images
of
Saints
,
so
long
as
men
take
them
for
Saints
,
that
is
,
Gods
Creatures
;
and
give
only
an
inferiour
worship
to
them
.
Divine
worship
One
Supreme
God
Platonick
hypothesis
Supreme
Deity
others
inferiour
one
God
to
be
worshipped
under
different
representations
.
Maximus
Madaurensis
S.
Aug.
Epist.
that
the
Heathens
did
worship
one
God
under
several
names
,
thereby
to
express
his
several
powers
diffused
through
the
World
.
true
object
right
object
True
God
True
God
.
inferiour
Deities
supreme
Being
Created
and
Governed
by
Him
:
Gods
Creatures
Heathen
World
.
different
degrees
Soveraign
worship
supreme
God
,
inferiour
worship
lowest
kind
Plut.
de
Iside
&
Osiride
p.
did
put
a
difference
between
the
worship
of
Gods
and
Daemons
so
did
between
the
worship
Gods
and
good
Daemons
,
and
those
sowre
and
morose
,
and
vindictive
Spirits
which
lived
in
the
Air.
Plato
,
made
it
the
office
of
good
Daemons
to
carry
mens
Prayers
to
the
Gods
,
and
to
bring
from
them
Oracles
,
and
other
Divine
Gifts
:
and
so
their
worship
must
be
suitable
to
their
imployment
,
which
is
inferiour
to
that
of
the
Coelestial
Deities
,
whose
station
and
employment
was
more
immediately
under
the
supreme
God
.
Apuleius
supreme
God
Author
and
Ruler
of
all
Apul.
de
Deo
Socrat.
Coelestial
Deities
,
spiritual
,
immortal
,
good
,
and
infinitely
happy
;
to
whom
the
Government
of
things
is
committed
next
under
God
;
but
because
they
supposed
no
immediate
communication
between
these
Coelestial
Gods
and
men
,
therefore
they
ranked
between
them
and
men
,
Daemons
,
as
Intercessors
between
the
Gods
and
men
,
who
were
subservient
to
the
Coelestial
Gods
.
The
lowest
sort
of
Daemons
are
souls
discharged
of
the
body
;
which
if
they
take
care
of
their
posterity
,
are
called
Lares
,
or
domestick
Gods
(
Lar
,
Hetruscan
Language
Families
)
and
those
who
were
good
had
the
Title
of
Gods
for
honours
sake
conferred
upon
them
,
That
there
was
a
peculiar
honour
belonging
to
the
supreme
God
,
Cum
sit
summi
Deorum
hic
honor
proprius
Boeth
.
de
Cons.
Philos.
l.
we
ought
to
invocate
the
divine
assistance
in
the
least
affairs
;
therefore
in
so
great
a
matter
,
we
ought
to
call
upon
God
the
Father
of
all
things
.
Coelestial
Deities
inferiour
order
Coelestial
Deities
Aereal
Daemons
keep
a
due
distance
between
Gods
and
men
.
inferiour
Deities
Alcinous
,
Proclus
,
Iamblichus
Supreme
God
First
Author
and
Cause
of
all
things
,
infinite
distance
several
degrees
Intercessors
between
the
Gods
and
Men.
Diogenes
Laertius
Diog.
Laer.
vit.
Pytha.
That
he
charged
his
Disciples
,
not
to
give
equal
degrees
of
honour
to
the
Gods
and
Heroes
.
Herodotus
Herod
.
in
Euterpe
That
they
worshipped
two
waies
,
one
as
an
immortal
Deity
,
and
so
they
sacrificed
to
him
;
and
another
as
a
Hero
,
and
so
they
celebrated
his
memory
.
Isocrates
Isocr
.
encom
.
Helen
Greek
inscription
Herodes
Atticus
Salmas
.
Not.
ed.
Inscript
.
p.
That
she
had
neither
the
honour
of
a
Mortal
,
nor
yet
that
which
was
proper
to
the
Gods
.
Lilius
Gyraldus
Lil.
Gyrald
.
synt
.
Deorum
That
the
Gods
were
worshipped
to
the
East
,
the
Heroes
to
the
West
.
Vossius
Vossius
de
Idol
.
l.
That
among
the
it
lay
in
having
their
Images
carried
in
the
publick
Processions
,
but
without
Sacrifices
;
and
their
names
put
into
the
Saliar
Hymns
at
and
inserted
into
the
Peplus
of
Hesych
.
v.
That
he
sent
to
the
Oracle
of
to
know
whether
should
be
made
a
God
or
no
;
the
Oracle
answered
,
That
they
should
honour
him
and
sacrifice
to
him
as
to
a
Hero
material
act
of
sacrifice
T.
G.
might
be
common
to
Gods
and
Heroes
,
but
the
inward
intention
of
the
mind
made
the
great
difference
between
their
worship
,
voluntary
Act
necessary
duty
absolutely
bound
Salmas
.
not
.
p.
different
importance
Heathen
Heroes
Roman
Saints
Plut.
de
Isule
&
Osinide
p.
Plut.
de
praecl
.
fact
.
Mulier
.
p.
Osiris
,
Hercules
Lampsaca
,
That
she
had
at
first
only
Heroical
honour
given
her
,
and
afterwards
came
to
Divine
.
Inscript
.
Antiq.
p.
Festival
daies
Heroical
honours
Dionysius
Halicarnass
Dionys.
Halic
.
Antiq.
Rom.
l.
I
call
the
Gods
to
witness
,
whose
Temples
,
and
Altars
,
our
Family
hath
worshipped
with
common
Sacrifices
;
and
next
after
them
,
I
call
the
Genii
of
our
Ancestors
,
to
whom
we
give
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
second
Honours
next
to
the
Gods
the
due
honours
that
belong
to
the
lower
Daemons
Orig.
l.
c.
Cels.
p.
degrees
of
divine
worship
Coelestial
Deities
supreme
God
divine
worship
Carpocratian
Hereticks
Irenaeus
,
Epiphanius
Iren.
l.
Epiph.
haer.
Aug.
de
haeres
.
c.
To
worship
the
Images
of
Christ
together
with
the
Philosophers
,
joyning
the
Philosophers
together
with
Christ
?
That
they
worshipped
the
Philosophers
together
with
Christ
blame-worthy
,
that
they
worshipped
the
Images
of
Christ
,
which
they
pretended
to
have
had
from
Image
of
Christ
taken
by
Gnosticks
,
That
they
had
some
Images
painted
,
others
made
of
other
matters
,
which
they
crowned
and
set
forth
,
or
worshipped
as
the
Heathens
did
,
among
which
was
an
Image
of
Christ
,
highest
worship
divine
worship
Gods
Creatures
Gods
Creatures
Religious
rites
Incense
,
Libation
pray
before
their
Images
No
true
Christian
could
ever
be
brought
to
:
suffer
Martyrdom
Nebuchadnezzars
Image
Hieron
.
in
c.
worshippers
of
God
ought
not
to
worship
an
Image
;
Let
,
the
Iudges
and
Magistrates
take
notice
of
this
,
that
worship
the
Emperours
Statues
;
that
they
do
that
which
the
three
Children
pleased
God
by
not
doing
.
Heathen
Emperours
Christians
refused
to
give
Religious
worship
to
Christian
Emperours
Nature
of
divine
worship
Gods
Creatures
run
mad
Streets
,
We
are
Christians
Christian
faith
Gregory
Nazianzen
Gods
Creatures
Greg.
Nazianz
.
invect.
in
in
Iul.
Theod.
hist.
l.
offering
incense
Work
of
mens
hands
Gods
Creatures
Creatures
,
i.
e.
evil
Spirits
good
Angels
good
Angels
Hierocl
.
in
aur.
Carm.
God
forbid
we
should
worship
any
other
Aug.
in
Psal.
they
did
not
worship
Devils
,
but
Angels
and
the
servants
of
the
Great
God
.
Primitive
Christians
evil
Spirits
Good
Spirits
Evil
Spirits
Christian
Religion
Law
of
God
evil
Spirits
Primitive
Christians
evil
Spirits
that
they
did
give
a
higher
degree
of
worship
to
Christ
,
than
any
do
to
Saints
worship
was
inferiour
if
it
be
impossible
for
a
man
that
believes
the
incomparable
distance
between
God
and
the
most
excellent
of
his
Creatures
,
to
attribute
the
honour
due
to
God
alone
to
any
Creature
subordinate
honour
Coelestial
Deities
invocate
Christ
,
and
put
their
trust
in
him
Supreme
God
Supreme
,
Absolute
Gods
Creatures
second
Period
Images
were
brought
into
the
Christian
Church
,
that
the
forbearance
of
the
Use
of
Images
,
was
from
the
fear
of
complyance
with
the
Pagan
Idolatry
,
Gentile
worship
Caesarea
Philippi
,
which
Euseb.
Eccles.
hist.
l.
was
said
to
be
the
Image
of
Christ
and
the
Syrophoenician
woman
,
preserving
the
Images
of
Christ
and
to
a
Heathen
custome
i.
e.
the
ancient
Rules
of
the
Church
.
Heathenish
Customes
Christian
Church
Syrophoenician
Woman
the
people
had
gotten
such
a
Tradition
among
them
Syrophoenician
Woman
supplicant
upon
her
Knees
with
her
hands
stretched
out
;
and
the
other
over
against
her
with
a
hand
extended
to
receive
her
,
brass
statues
she
had
spent
all
that
she
had
on
Physitians
Phot.
Cod.
this
very
Statue
was
demolished
by
supplicating
to
the
Emperour
Achaia
,
Bithynia
,
Macedonia
Woman
supplicating
Emperour
Hadrian
same
habit
Imperatorum
Numism
.
collect
.
à
Duce
Croyo
edit.
Gasp.
Gevart
.
Tab.
Patini
Numism
.
p.
Euseb.
Chron.
n.
Nicomedia
in
the
restoring
of
it
after
its
fall
by
an
earthquake
,
Eusebius
to
have
suffered
by
an
earthquake
at
the
same
time
brass
statues
Emperours
honour
than
that
this
Gentile
custome
was
observed
by
a
Syrophoenician
Woman
in
a
Gentile
City
Christian
Churches
it
is
not
to
be
wondered
that
those
Gentiles
who
received
benefits
by
our
Saviour
should
do
these
things
;
when
,
we
see
the
Images
of
his
Apostles
and
Christ
himself
,
preserved
in
Pictures
being
done
in
Colours
,
it
being
their
custome
to
honour
their
Benefactors
after
this
manner
.
Gentile
custome
Baron
.
ad
A.
D.
Is.
Casaubon
bringing
of
Images
among
Christians
was
a
meer
imitation
of
Gentilism
,
Heathen
customes
Christian
Church
that
being
placed
in
the
or
Vestry
of
the
Church
of
it
was
there
worshipped
by
Christians
,
Nicephor
.
l.
fabulous
Writer
Philostorg
.
Eccles.
hist.
l.
saith
expresly
the
contrary
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
giving
no
manner
of
worship
to
it
because
it
is
not
lawful
for
Christians
to
worship
either
Brass
or
any
other
matter
Caroline
Book
allowing
this
story
to
be
true
Eusebius
,
Sozomen
Caroli
Lib.
de
Imagin
.
l.
Phot.
Cod.
yet
it
signifies
nothing
to
the
worship
of
Images
;
such
a
Statue
being
erected
by
a
weak
ignorant
Woman
,
to
express
her
gratitude
after
the
best
fashion
among
the
Gentiles
;
and
what
doth
this
signifie
to
the
Church
of
God
?
and
supposing
the
miraculous
cures
to
be
wrought
by
the
Herb
that
grew
at
the
foot
of
the
Statue
;
yet
that
doth
not
prove
any
worship
of
Images
,
but
that
men
ought
to
leave
their
former
Idols
,
and
embrace
the
true
Faith
;
for
,
according
to
the
Apostle
signs
are
not
for
Believers
,
but
for
Unbelievers
.
Sozom.
l.
That
the
Christians
gathered
up
the
broken
fragments
of
the
Statue
,
and
laid
them
up
in
the
Church
,
any
worship
Petav.
de
Incarn
.
l.
Syrophoenician
Womans
example
Apostles
Council
Baron
.
ad
A.
D.
venerable
decree
Christians
to
make
Images
of
Christ
instead
of
Heathen
Idols
Pet.
l.
as
most
of
the
things
of
the
latter
Greeks
,
second
Nicene
Council
Nicolas
de
Clemangis
Apostolical
decree
Nic.
de
Clemangis
de
Novis
celebrat
.
non
instituend
.
p.
the
Universal
Church
did
decree
for
the
sake
of
the
Gentile
Converts
,
that
there
should
be
no
Images
at
all
in
Churches
;
which
decree
,
was
afterwards
repealed
painted
Chalices
Tertul.
de
Pudic.
c.
wherein
Christ
was
represented
under
the
Embleme
of
a
Shepherd
with
a
sheep
on
his
back
Emblematical
Figures
Sacred
Images
painted
Glasses
glass
Windows
Emblematical
figures
Roman
Church
Ornamental
Images
lawful
Protestant
Books
Christian
Church
refusing
to
worship
Images
Tertullian
,
Clemens
Alexandrinus
very
making
of
Images
unlawful
use
them
in
Churches
Eliberitan
Bishops
no
worship
were
given
to
them
.
S.
Hieron
.
in
Ion.
that
the
Apostles
Images
were
then
seen
upon
their
common
drinking
cups
,
Apostles
pictures
Sacred
Chalices
Sacred
Vessels
S.
Aug.
in
Ps.
For
although
these
are
consecrated
to
a
sacred
use
,
and
are
the
work
of
mens
hands
;
yet
they
have
not
a
mouth
and
speak
not
,
nor
eyes
and
see
not
,
as
the
Heathen
Images
had
that
the
humane
figure
doth
more
to
deceive
mankind
,
as
to
their
worship
,
than
the
want
of
sense
doth
to
correct
their
errour
;
and
the
great
cause
of
the
madness
of
Idolatry
is
,
that
the
likeness
to
a
living
Being
prevails
more
on
the
affections
of
miserable
men
to
worship
them
,
than
their
knowledge
that
they
are
not
living
doth
to
the
contempt
of
them
.
Sacred
Utensils
Sacred
Images
Heathen
Images
proneness
of
men
to
be
seduced
to
worship
such
representations
,
which
they
find
to
be
like
themselves
.
Bellarm.
de
Imag.
l.
that
S.
doth
not
say
there
were
no
Images
in
Churches
,
but
only
that
the
humane
shape
of
Images
did
tend
much
to
increase
their
errour
who
worshipped
them
for
Gods
.
worshipped
for
Gods
danger
of
being
seduced
to
that
worship
where
ever
they
are
,
adoring
,
or
praying
looking
on
an
Image
,
(
Quis
autem
ador
at
vel
orat
intuens
simulachrum
)
which
whosoever
doth
,
is
so
affected
as
to
think
he
is
heard
by
that
he
prays
before
,
and
may
receive
help
by
it
that
they
did
not
worship
their
Images
for
Gods
,
but
only
as
the
signs
or
representations
of
that
Being
which
they
worshipped
.
because
the
manner
of
address
,
and
the
figure
of
their
Images
did
shew
that
they
did
apprehend
something
more
than
meer
signs
in
them
whatever
they
pretended
.
Aug.
de
consens
.
Evangel.
l.
little
reverence
they
deserved
to
be
deceived
who
looked
on
them
as
Books
to
be
instructed
by
;
and
it
was
no
wonder
to
see
feigners
of
false
doctrines
to
be
led
aside
by
painters
.
good
helps
who
worshipped
Pictures
ignorant
and
superstitious
Aug.
de
Moribus
Eccles.
Cath.
c.
who
by
their
practises
did
dishonour
their
profession
of
Christianity
.
Holy
men
several
places
African
Churches
Eastern
Churches
Gregory
Nyssen
Petav.
d●
Incar
.
l.
Dallae
.
de
Imag.
l.
Gregory
Thaumaturgus
for
changing
the
Heathen
Festivals
into
Christian
,
Nyssen
.
vit.
Greg.
Thaumat
.
the
better
to
draw
the
Heathens
to
Christianity
Reformed
Paganism
divine
worship
Prudent
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
hymn
Paulin.
ep.
rare
custome
Poem
.
Nat.
he
looked
on
this
as
a
good
means
to
draw
the
rude
and
barbarous
people
from
their
Heathen
Customes
,
changing
the
pleasure
of
pictures
for
that
of
drinking
at
the
Sepulchres
of
Martyrs
superstitious
people
Gregorius
M.
Serenus
Bishop
Greg.
Ep.
l.
brake
them
in
pieces
they
separated
from
his
Communion
as
if
he
could
not
believe
they
were
written
by
him
;
Gregory
Rome
.
Bellarmin
Bell.
de
.
Imag.
l.
only
reproved
the
Superstitious
worship
of
Images
,
that
by
which
they
are
worshipped
as
Gods
.
We
praised
you
that
you
forbad
the
worship
of
Images
Romish
Authors
Soveraign
Worship
)
but
we
reprehended
you
for
breaking
them
.
It
is
one
thing
to
worship
an
Image
,
and
another
thing
to
learn
by
it
what
is
to
be
worshipped
.
That
ought
not
to
be
broken
down
which
was
set
up
in
Churches
not
to
be
worshipped
,
but
to
instruct
the
minds
of
the
Ignorant
.
second
Nicene
Tridentine
Council
that
Images
are
set
up
in
Churches
only
to
instruct
the
ignorant
Serenus
,
he
ought
to
call
his
People
together
,
and
shew
them
from
Scripture
that
it
is
not
lawful
to
worship
the
Work
of
mens
hands
,
because
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
Anastasius
Bishop
second
Nicene
Council
Concil.
Nicen.
only
is
joyned
to
serve
not
to
worship
,
adorare
quidem
licet
,
servire
nequaquam
,
Latin
Translation
worship
of
other
things
is
lawful
but
not
the
service
,
the
worship
of
any
other
thing
unlawful
from
these
words
forbid
not
those
who
would
make
Images
but
by
all
means
avoid
the
worship
of
them
.
inferiour
,
honorary
,
relative
worship
?
Ancient
M
S.
strongest
Reason
Leontius
Bishop
second
Nicene
Council
Constantinus
Bishop
Concil.
Nicen.
upbraiding
the
Christians
with
breaking
the
Commandment
of
God
in
the
worship
of
Images
,
I
am
scandalized
at
You
Christians
,
because
you
worship
Images
,
expresly
against
the
Command
of
God
.
Iohn
Bishop
Do
not
You
Christians
not
only
paint
the
Images
of
Your
Saints
,
and
worship
them
,
but
even
the
Image
of
your
God
too
?
so
likewise
think
,
that
we
do
not
worship
the
Images
themselves
,
but
those
incorporeal
powers
which
are
worshipped
through
them
.
that
they
did
not
believe
the
Angels
to
be
incorporeal
as
the
Gentiles
did
,
and
therefore
might
better
make
Images
of
them
.
ill
will
Mai●●
bourgs
French
History
Leo
Isauricus
charge
of
Rebellion
that
the
people
rebelled
against
him
,
out
of
zeal
to
their
Images
Onuphr
.
Annot.
in
vit.
Greg.
that
by
reason
of
opposition
to
Images
,
the
Pope
deprived
him
of
the
remainder
of
the
Empire
in
that
the
Romans
and
others
then
subject
to
did
not
only
throw
down
his
Statues
from
the
high
places
and
pillars
whereon
they
stood
,
but
would
no
longer
pay
him
any
Tribute
or
obey
his
Orders
that
upon
the
Popes
instigation
they
began
a
Defensive
Conspiracy
for
Religion
Irish
Rebellion
only
this
was
far
more
bloody
and
cruel
than
the
other
.
Popes
honour
that
what
the
Pope
intended
only
for
a
defensive
Confederacy
for
Religion
,
proved
an
offensive
conspiracy
against
the
Emperours
temporal
Right
;
in
so
much
that
all
Italy
renounced
his
dominion
.
defensive
confederacy
for
Religion
Anastasius
Bibliothecarius
,
Zonaras
,
Cedrenus
,
Glycas
,
Theophanes
,
Sigebert
,
Otto
Frisingensis
,
Conradus
Urspergensis
,
Sigonius
,
Rubeus
Anastas
.
histor.
p.
Zonar
.
Annal.
To.
Cedren
.
hist.
To.
Michel
.
Glyc
.
Annal.
part
.
Theophan
.
hist.
p.
Sigebert
.
ad
A.
Otto
Frising
.
l.
Ursperg
.
ad
A.
Sigonius
de
Regno
Ital.
l.
Rubei
Hist.
Raven
.
l.
Ciaccon
.
vit.
Greg.
That
it
is
against
reason
to
believe
,
God
would
have
a
multitude
of
men
,
or
all
mankind
to
be
damned
rather
than
resist
with
armes
,
false
doctrine
favoured
by
one
or
a
few
Soveraigns
,
seeing
Christ
dyed
rather
to
than
to
Rebellion
;
that
the
Rule
whereby
they
ought
to
judge
of
the
time
and
lawfulness
of
their
resistance
,
must
not
be
their
own
fancies
,
but
a
real
danger
of
altering
the
Catholick
Faith
,
and
the
Soveraigns
actual
endeavours
to
do
it
.
holy
War
Roman
Church
second
,
i.e.
A.
D.
first
Gregory
Gregorius
M.
Emperour
Leo
Infallible
Heads
Emperour
Leo
ad
Leon.
that
we
are
not
to
worship
the
Work
of
mens
Hands
;
whereas
,
those
words
were
spoken
in
Scripture
for
the
sake
of
such
Paganish
Idolaters
,
who
worshipped
golden
,
and
silver
,
and
wooden
Animals
these
are
thy
Gods
,
and
there
is
no
other
God
besides
:
and
for
the
sake
of
these
Works
of
the
Devils
hands
we
are
commanded
not
to
worship
them
:
but
whatever
is
made
by
men
for
the
honour
of
God
ought
to
be
worshipped
Pictures
that
were
taken
of
Christ
and
his
Apostles
by
their
Disciples
;
and
of
the
Image
Christ
sent
for
a
present
to
the
King
of
he
bids
the
Emperour
go
among
the
boys
at
School
,
and
if
he
should
say
among
them
that
he
was
an
enemy
to
Images
,
they
would
throw
their
Table-books
at
his
Head
he
was
like
the
King
of
the
Iews
that
destroyed
the
brazen
Serpent
.
brazen
Serpent
brazen
Serpent
inveighing
against
that
insolent
King
that
broke
it
in
pieces
?
the
Pope
declared
him
not
only
an
Heretick
,
but
an
Heresiarch
Predecessour
Gregory
Emperour
Leo
How
comes
it
to
pass
that
the
six
General
Councils
never
said
a
word
of
Images
,
if
they
were
such
necessary
things
?
answer
;
And
why
did
they
say
nothing
of
eating
and
drinking
?
meat
and
drink
bodies
;
for
the
Fathers
carried
their
Images
to
Council
with
them
,
and
travelled
with
them
Scripture
,
Reason
Nicene
Council
Concil.
Nicen.
ed.
Labb
intemperate
zeal
and
indiscretion
heresie
,
worse
than
heresie
,
Iudaism
,
Samaritanism
,
Manichaism
,
destroyed
the
Cherubim
Simeon
Stylites
Oriental
Bishops
the
Samaritans
are
worse
than
other
hereticks
;
therefore
they
ought
to
be
called
Samaritans
Constantinus
Bishop
they
are
worse
than
Samaritans
see
how
clearly
we
have
demonstrated
that
the
Accusers
of
Christians
Images
)
are
partakers
with
and
Samaritans
and
Iews
and
Gentiles
and
Manichees
,
and
those
who
denyed
that
Christ
was
come
in
the
Flesh.
Christian
Faith
Images
Idolatry
horrible
blasphemy
that
after
the
death
of
of
the
succeeded
him
,
after
whom
followed
a
vain
man
;
in
his
time
there
was
at
a
Leader
of
the
Iews
,
and
a
Magician
;
who
promised
long
life
to
the
on
condition
he
would
do
what
he
would
have
him
;
which
he
presently
undertook
with
great
promises
of
rewards
to
him
;
then
the
Iew
required
an
Edict
for
the
demolishing
and
defacing
all
the
Images
in
the
Christian
Churches
;
which
was
accordingly
executed
by
the
Iews
and
Arabs
.
The
news
of
which
excited
the
Bishop
of
and
those
about
him
to
do
the
same
thing
;
but
lived
not
above
two
years
and
a
half
after
;
and
his
Son
destroyed
this
Iew
,
and
the
Images
were
again
restored
.
Zonar
.
Annal.
Tom.
they
were
two
Iews
who
perswaded
to
publish
his
Edict
against
Images
,
and
that
he
dyed
within
the
year
;
and
that
his
Son
seeking
to
punish
them
,
they
were
fled
into
where
they
met
with
then
a
young
man
to
whom
they
foretold
the
Empire
,
and
made
him
promise
them
that
when
he
came
to
is
,
he
would
do
one
thing
for
them
:
which
one
thing
proved
to
be
the
destruction
of
Images
;
and
they
challenging
their
promise
when
he
was
now
Emperour
gave
the
occasion
to
the
terrible
persecution
of
Images
.
Cedrenus
Cedren
.
hist.
To.
that
a
few
years
before
the
Reign
of
some
Iews
of
went
to
and
obtained
the
Edict
against
Images
,
Theoph.
Chronog
.
p.
it
was
but
one
Iew
of
and
that
dyed
before
the
Edict
was
published
in
all
parts
of
his
Dominions
,
this
was
in
the
seventh
year
of
the
Empire
of
Constantinus
Manasses
Michael
Glycas
the
Iews
foretelling
the
Empire
to
him
,
Const.
Manass
.
p.
Mich.
Glyc
.
Annal.
part.
and
putting
him
upon
the
destruction
of
Images
,
Christian.
It
was
one
Iew
Oriental
Bishops
two
Iews
or
more
Greek
historians
Iohn
;
no
Cedrenus
,
they
were
two
Iews
of
but
one
Theophanes
.
These
Iews
met
with
when
he
was
a
young
man
and
foretold
the
Empire
to
him
,
Zonaras
,
Manasses
Glycas
;
but
a
few
years
before
the
Reign
of
Cedrenus
;
nay
Theophanes
,
it
was
in
the
seventh
year
of
in
the
eighth
Baron
.
A.
did
not
reign
before
two
several
Edicts
under
two
that
were
the
former
of
the
two
Iews
about
who
were
the
men
that
foretold
the
Empire
to
and
the
other
of
the
second
in
the
time
of
French
Author
two
Edicts
several
Iezids
two
Iews
Leo
,
A.
D.
A.
D.
Greek
historians
English
Historian
these
were
Samaritan
Sectaries
,
who
were
more
precise
than
the
rest
of
the
Iews
,
and
were
much
troubled
at
the
Cherubims
in
the
Temple
,
and
more
at
the
respect
which
the
Christians
tendered
to
the
Images
of
Christ
and
his
Saints
.
Chronicon
Orientale
they
were
more
precise
in
this
matter
of
Images
than
the
rest
of
the
Iews
Epiphan.
l.
secret
Idolatry
in
Mount
Gerizim
Image
of
a
Dove
on
Mount
Gerizim
Exercit.
Anti-Morin
.
Sect.
Obadias
Bartenora
Samaritan
Sectaries
Samaritan
Sectaries
fabulous
stories
famous
Council
Concil.
Nicen.
Blessed
Virgin
If
thou
wilt
not
worship
that
Image
,
I
will
trouble
thee
no
more
.
Abbot
Theodore
he
had
better
go
into
all
the
Stews
in
the
City
,
than
leave
off
the
worship
of
that
Image
he
had
forsworn
to
God
and
not
to
him
.
Iohn
Vicar
Oriental
Bishops
it
was
better
to
forswear
ones
self
,
than
to
keep
an
oath
for
the
destruction
of
Images
.
that
their
Images
did
work
none
in
their
dayes
:
because
miracles
were
for
unbelievers
he
was
cured
of
a
disease
by
laying
an
Image
of
Christ
upon
the
part
affected
.
Bellarmin
Bell.
de
script
.
Eccles.
in
Athanas.
Baron
.
ad
Fabulous
imposture
A.
D.
Sigeb
.
Chron.
ad
A.
Lambec
.
Comment.
de
Biblioth.
Vindobon
.
l.
&c.
Eutychii
An.
To.
One
of
the
Courtiers
had
told
him
there
was
an
Image
of
the
Blessed
Virgin
,
from
whose
breasts
there
dropt
Milk
upon
her
day
;
but
search
being
made
the
Cheat
was
discovered
,
the
Church
officers
executed
,
and
all
Images
prohibited
.
fewer
pretences
to
miracles
Imperial
Edicts
Pope
Gregory
Women
who
killed
the
Emperours
Officer
who
was
sent
to
demolish
the
Image
of
Christ
called
Antiphoneta
,
ad
Leon.
good
Cause
Baron
.
ad
A.
when
a
new
Patriarch
was
set
up
in
the
room
of
they
shook
off
all
Modesty
,
and
ran
into
the
Church
,
and
threw
stones
at
the
Patriarch
,
and
called
him
Hireling
,
Wolf
,
and
what
not
?
Pope
Gregory
Images
,
the
Women
were
wont
to
take
the
little
Children
in
their
arms
,
and
shew
them
this
and
the
other
Image
Oral
Tradition
late
Historian
Empress
Irene
that
the
only
imputation
which
assaults
those
Princesses
repute
Theodora
)
was
their
piety
in
restoring
the
Religious
use
and
veneration
of
holy
Images
to
the
Eastern
Empire
.
Zonaras
,
Cedrenus
,
Glycas
,
Theophanes
,
Constantinus
Manasses
,
Zonar
.
Annal.
To.
Cedren
.
p.
Glyc
.
p.
Theoph.
p.
Manass.
p.
Intolerable
Ambition
Emperour
Constantine
his
Kindred
Baron
.
ad
A.
That
if
she
used
those
cruelties
to
her
Son
,
out
of
a
desire
of
Empire
,
Greek
Historians
she
was
worse
than
but
Const.
Manasses
worse
than
a
Tigre
,
or
Lion
,
or
Bear
,
or
Dragon
for
her
cruelty
;
and
he
can
think
of
no
Parallel
for
her
among
women
but
Majesties
protection
one
that
suffered
only
under
the
imputation
of
her
zeal
for
Images
?
believe
lies
to
tell
them
Queen
Mary
Empress
Irene
Pref.
p.
pretending
to
Antiquity
superstitious
multitude
Patriarch
Germanus
Fathers
and
Councils
Emperour
Leo
Acta
Steph.
Iun.
apud
Damascen
aged
Patriarch
Images
?
Baronius
Baron
.
ad
A.
there
were
no
Councils
which
had
approved
the
worship
of
Images
by
any
Canon
;
but
because
they
never
condemned
it
,
being
constantly
practised
,
it
was
sufficient
.
constant
practice
sent
to
S.
Luke
S.
Athanasius
Samaritan
Sectaries
viz.
burning
Popes
Deputies
Concil.
Nic.
Concil.
Nic.
Can.
That
all
Writings
against
Images
should
be
brought
into
the
Patriarch
under
pain
of
Anathema
if
a
Laick
,
or
Deposition
,
if
in
Orders
Time
,
)
and
there
to
be
disposed
of
among
heretical
Books
.
Roman
Church
Nicene
Council
Roman
Church
Nicene
Council
Holy
Trinity
ep.
ad
Leon.
Aug.
They
made
no
Images
of
God
,
because
it
is
impossible
to
paint
or
describe
him
;
but
if
we
had
seen
or
known
him
,
as
we
have
done
his
Son
,
we
might
have
painted
and
represented
him
too
,
as
well
as
his
Son
.
We
make
no
Image
or
Likeness
of
the
invisible
Deity
,
Patriarch
Germanus
,
whom
the
highest
Orders
of
Angels
are
not
able
to
comprehend
.
If
we
cannot
paint
the
Soul
,
German
.
epist.
ad
Ioh.
Synad
.
in
act
.
Concil.
Nic.
p.
Damascen
.
orat.
de
●mag
.
p.
how
much
less
can
we
represent
God
by
an
Image
,
who
gave
that
Being
to
the
soul
which
cannot
be
painted
?
What
Image
can
be
made
of
him
,
who
is
invisible
,
incorporeal
,
without
quantity
,
magnitude
,
or
form
?
We
should
err
indeed
,
if
we
should
make
an
Image
of
God
who
cannot
be
seen
;
and
the
same
he
repeats
in
other
places
,
Who
is
there
,
in
his
senses
,
that
would
go
about
to
paint
the
Divine
Nature
,
which
is
immaterial
and
incomprehensible
?
Acta
Steph.
Iun.
apud
Damas.
p.
For
if
we
cannot
represent
him
in
our
minds
,
how
much
less
can
we
paint
him
in
colours
?
four
,
Gregory
,
Germanus
,
Damascen
,
Conc.
Nic.
Ioh.
Thessalonicensis
,
Leontius
Nicene
Council
second
Council
Fronto
Ducaeus
Biblioth.
Patrum
Gr.
Lat.
To.
That
no
Images
are
to
be
made
of
God
,
and
if
any
man
go
about
it
,
he
is
to
suffer
death
as
a
Pagan
.
Heathen
Idolatry
Holy
Trinity
Roman
Church
Scriptures
.
Baronius
Baron
.
ad
A.
D.
Afterwards
it
came
into
use
to
make
Images
of
God
the
Father
,
and
of
the
Trinity
;
not
that
they
fall
under
our
view
,
but
as
they
appeared
in
holy
Writ
;
for
what
can
be
described
,
Ad
A.
may
be
painted
when
they
first
came
into
use
,
Christian.
Lup.
not
.
in
Canon
.
Conc.
Sept.
dissert.
c.
that
he
knows
not
;
but
,
there
were
none
such
in
the
Roman
Church
in
the
time
of
Bell.
de
Imag.
l.
general
practice
of
their
Church
,
which
,
would
not
have
suffered
such
an
universal
custom
,
if
such
Images
had
been
unlawful
.
Bernardus
Pujol
Professour
Pujol
de
sacr.
Adora
.
cultu
disp.
not
only
that
the
Images
of
the
Trinity
are
universally
received
among
Catholicks
,
but
that
they
are
allowed
by
the
Council
of
and
doth
suppose
the
use
of
them
as
a
thing
certain
and
undoubted
:
and
that
such
Images
are
to
be
worshipped
.
For
,
as
the
mind
is
excited
by
the
Image
of
Christ
,
or
the
Saints
,
so
may
devotion
be
raised
by
such
an
Image
of
the
Deity
.
Ysambertus
Ysambert
.
de
Myster.
Inc.
ad
q.
that
they
who
give
caution
concerning
the
doing
of
a
thing
,
as
the
Council
of
doth
,
about
the
Images
of
God
,
are
to
be
understood
to
approve
the
thing
it self
:
the
opinion
about
the
lawfulness
of
such
Images
is
so
certain
,
that
to
say
otherwise
is
rashness
;
and
the
common
practice
of
the
Church
for
a
long
time
hath
been
to
have
such
Images
in
Churches
,
and
they
were
never
reproved
either
by
the
Pope
,
or
so
much
as
a
Provincial
Synod
.
Vasquez
Vasq.
ad
Aq.
disp.
That
the
lawfulness
of
Images
of
the
Trinity
is
proved
by
the
most
frequent
practice
of
the
Church
,
which
commonly
at
and
other
places
,
doth
set
forth
the
Image
of
the
Trinity
to
be
worshipped
by
the
People
.
Arriaga
That
it
is
so
certain
that
these
Images
are
lawful
,
Arriaga
ad
Th.
disp.
that
to
say
the
contrary
is
not
only
rashness
,
but
a
plain
errour
;
for
God
cannot
be
supposed
to
suffer
his
universal
Church
to
err
in
a
matter
of
such
moment
.
Tannerus
Tann
.
To.
That
it
is
not
only
lawful
to
make
Images
of
God
and
the
Trinity
;
but
to
propose
them
as
objects
of
Worship
;
which
,
is
the
common
opinion
of
their
Divines
,
and
he
proves
it
,
from
the
practice
of
their
Church
and
the
Council
of
Neither
are
such
Images
Cajetan
,
only
for
shew
,
as
the
Cherubims
were
in
the
Temple
;
but
they
are
set
up
that
they
may
be
worshipped
,
as
the
practice
of
the
Church
shews
.
Suar.
in
Aq.
p.
To.
Cajet.
in
Aq.
Procession
.
secund.
usum
Sarum
the
incensing
the
Image
of
the
Holy
Trinity
:
Nicene
Council
Petav.
de
Incar
.
l.
T.
G.
only
spake
against
such
Images
,
T.G.
p.
as
are
supposed
to
represent
the
Divinity
in
it self
;
with
whom
they
fully
agree
in
this
matter
,
and
think
all
such
Images
of
the
Divinity
unlawful
.
Incarnation
of
Christ
to
shew
the
reality
of
his
humane
nature
,
Christs
humane
nature
Personal
union
personally
united
God
head
humane
nature
divine
worship
Divinity
in
it self
Alexander
Hales
,
Aquinas
,
Bonaventure
Alex.
Hales
p.
Aquin.
p.
re●p
.
adj
Bo●av
.
l
Mars
.
l.
Incarnation
of
Christ
really
like
their
Images
God
unlawful
all
Images
of
God
to
be
unlawful
Conc.
Trident
.
sess.
de
Imag.
Old
Man
Roman
Church
God
to
be
like
Ioh.
Hesselius
Hessel
.
in
Catech.
That
from
the
Images
of
God
in
humane
shape
men
may
easily
fall
into
the
errour
of
the
Anthropomorphites
;
especially
the
more
ignorant
,
for
whose
sake
especially
those
Images
are
made
.
Analogical
representations
Roman
Church
T.
G.
He
that
goes
about
to
express
the
invisible
nature
of
God
by
an
artificial
Image
,
sins
grievously
and
makes
an
Idol
,
Sander
.
de
honor
.
Imag.
ador.
c.
invisible
nature
of
God
T.
G.
Man
?
But
men
may
conceive
the
Deity
otherwise
than
it
is
,
and
so
go
about
to
make
an
Image
to
represent
it
,
which
is
folly
and
madness
T.
G.
T.
G.
Images
unlawful
which
represent
the
Divinity
in
it self
,
and
not
those
which
represent
God
as
he
appeared
?
T.
G.
painting
Essences
infinite
Being
that
it
cannot
be
represented
as
it
is
in
it self
as
they
are
in
themselves
Petrus
Thyraeus
the
meaning
is
,
that
an
Image
doth
not
represent
the
Nature
but
the
Person
that
is
visible
Possevin
.
biblioth
.
l.
when
we
see
the
Image
of
a
man
,
we
do
not
say
we
see
a
Reasonable
Creature
,
but
a
Man
.
Divine
Nature
Divine
Person
visible
.
The
Invisible
Nature
of
God
cannot
be
represented
in
an
Image
invisible
Nature
it
is
no
injury
to
God
to
be
painted
by
an
Image
:
God
,
because
man
is
said
to
be
the
Image
of
God
Bell.
de
Imag.
l.
and
he
may
be
painted
,
therefore
the
Image
of
God
may
be
too
;
for
that
which
is
the
Image
of
the
Image
is
likewise
the
Image
of
the
Exemplar
,
those
which
agree
in
a
third
agreeing
among
themselves
.
could
not
be
painted
that
then
a
man
could
not
not
be
painted
,
for
he
is
not
a
man
in
regard
of
his
outward
lineaments
;
but
in
regard
of
his
substance
,
and
especially
his
Soul
;
but
notwithstanding
the
soul
cannot
be
painted
,
yet
a
man
may
truly
and
properly
be
said
to
be
painted
,
because
the
Figure
and
colours
of
an
Image
do
represent
the
whole
man
;
otherwise
,
a
thing
painted
could
never
seem
to
be
the
true
Thing
,
as
his
grapes
did
which
deceived
the
birds
.
outward
appearance
invisible
Nature
real
representation
as
it
is
in
it self
that
the
Image
of
God
is
very
short
,
imperfect
,
and
obscure
that
there
is
a
real
resemblance
between
a
Picture
of
a
man
,
and
his
outward
lineaments
,
but
there
is
none
,
between
God
and
the
Image
of
a
man
Exemplar
;
he
may
be
painted
capacity
of
being
represented
T.
G.
T.
G.
p.
that
they
abhorr
the
very
thoughts
of
making
any
such
likeness
of
God
,
and
all
that
the
Council
of
allows
is
only
making
representations
of
some
apparition
or
action
of
God
in
a
way
proportionable
to
our
Humane
Conception
.
their
abhorring
the
thoughts
of
any
such
likeness
of
God
,
Roman
Church
Wise
men
own
Church
Likeness
.
Molanus
Molanus
de
Picturis
,
c.
Thyre
.
apud
Possevin
.
biblioth
.
l.
Roman
Church
old
man
humane
nature
Holy
Ghost
three
Persons
equal
Age
and
Stature
Bl.
Virgin
in
the
belly
of
which
was
represented
the
Holy
Trinity
:
Ioh.
Gerson
Gerson
.
serm.
in
nativit
.
Dom.
To.
he
saw
in
the
Carmelites
Church
there
were
others
like
it
he
had
seen
such
a
one
himself
among
the
Carthusians
.
one
Head
with
three
faces
,
or
one
body
and
three
Heads
is
much
more
common
than
the
other
;
and
is
wont
to
be
set
before
the
Office
of
the
Holy
Trinity
two
latter
that
the
whole
Trinity
was
incarnate
of
the
B.
Virgin
,
latter
,
Molanus
was
an
invention
of
the
Devil
,
Masse-Book
;
)
for
the
Devil
once
appeared
with
three
Heads
to
a
Monk
,
telling
him
he
was
the
Trinity
.
defend
;
Waldensis
Waldens.
To.
Molanus
,
with
a
great
deal
of
learning
defends
that
of
the
three
Persons
from
the
appearance
of
the
Three
to
H.
Scriptures
Pope
Iohn
Avent.
Annal.
Boior
.
l.
condemned
some
to
the
Fire
as
Anthropomorphites
and
enemies
to
Religion
,
for
making
the
very
same
representation
of
the
Trinity
,
of
God
as
an
old
man
,
and
of
the
Son
as
a
young
man
,
and
of
the
Holy
Ghost
under
the
picture
of
a
Dove
.
Ysambertus
Ysambert
.
de
Myst.
Incarn
.
ad
q.
they
were
such
Images
as
were
according
to
the
mind
of
the
Anthropomorphites
they
were
no
other
than
such
as
are
used
and
allowed
in
the
Roman
Church
there
is
no
more
danger
of
mens
being
led
into
a
false
opinion
of
God
,
than
there
is
by
the
expressions
of
Scripture
.
false
opinion
erroneous
conceit
if
the
Church
take
care
to
prevent
such
an
opinion
,
Image
with
three
faces
and
one
Head
,
or
one
body
and
three
Heads
Roman
Catechism
Catech.
Rom.
part.
did
therefore
wisely
say
,
that
they
saw
no
similitude
of
God
,
lest
they
should
be
led
aside
by
errour
,
and
make
an
Image
of
the
Divinity
,
and
give
the
honour
due
to
God
to
a
Creature
.
Roman
Church
Aug.
de
fide
&
symb
.
c.
it
is
wickedness
for
Christians
to
make
for
God
and
to
place
in
a
Temple
,
T.
G.
Abulensis
,
Durandus
condemning
any
Images
of
God
T.
G.
but
such
as
were
in
use
in
the
Roman
Church
.
Durandus
Durand
.
in
sent.
l.
it
is
a
foolish
thing
either
to
make
or
to
worship
such
Images
,
of
the
Father
,
Son
,
and
Holy
Ghost
,
that
it
was
impiety
and
madness
to
make
them
:
Peres
.
de
tradit
.
part
ed.
Colon.
Thuan.
hist.
l.
A.
D.
the
Queen
Mother
of
by
the
advice
of
two
Bishops
and
these
three
Divines
,
Butillerius
,
Espencaeus
Picherellus
declared
,
that
all
Images
of
the
Trinity
should
be
taken
out
of
Churches
and
other
places
,
as
forbidden
by
Scripture
,
Councils
and
Fathers
:
Ysamb.
ad
q.
that
these
are
not
properly
Images
of
God
,
but
of
his
appearance
in
a
visible
form
he
is
in
himself
Roman
Church
old
Testament
Vasquez
ad
q.
Clichtov
.
in
Damasc.
l.
because
all
appearances
were
by
Angels
,
Angels
were
no
more
united
to
the
Forms
they
assumed
,
than
a
mans
body
is
to
his
Garments
:
God
is
what
he
did
divine
power
Divine
adoration
as
objects
of
adoration
Divine
worship
?
Durandus
that
those
corporeal
Forms
which
are
painted
are
no
representations
of
the
Divine
Person
which
never
assumed
them
,
of
those
very
Forms
themselves
in
which
he
appeared
;
therefore
,
no
more
reverence
is
due
to
them
than
is
due
to
the
Forms
themselves
.
burning
bush
Divine
Power
burning
bush
Divine
worship
Ancient
of
dayes
old
man
meer
Creature
Divine
worship
He
commits
Idolatry
Sander
.
de
honor
.
Imag.
adorat
.
c.
that
proposes
any
Image
to
be
worshipped
as
the
true
Image
of
the
Divine
Nature
:
Scripture
,
Reason
real
worship
inferiour
worship
real
worship
Images
;
i.
e.
proper
object
second
Council
Concil.
Nicen
with
a
great
deal
of
assurance
that
Images
are
to
be
set
up
in
Churches
and
houses
,
and
wayes
,
in
order
to
the
worship
of
them
Anathema
be
to
all
those
who
do
not
Salute
the
Holy
and
Venerable
Images
:
Anathema
to
all
hereticks
:
Anathema
to
those
that
follow
the
Council
against
Images
.
Anathema
to
them
that
do
not
salute
the
Images
of
Christ
and
his
Saints
.
Epiphanius
Those
who
say
that
Images
are
to
be
had
only
for
memory
and
not
for
worship
or
salutation
,
are
half-wicked
,
and
partly
true
and
partly
false
,
they
are
so
far
right
as
they
are
for
Images
,
but
they
are
in
the
wrong
as
they
are
against
the
worship
of
them
.
O
the
folly
of
these
men
!
Patriarch
Tarasius
they
who
pretend
to
honour
Images
,
and
not
to
worship
them
,
are
guilty
of
Hypocrisie
,
and
self-contradiction
.
For
worship
,
is
a
Symbol
and
signification
of
Honour
,
therefore
they
who
deny
to
worship
them
,
do
dishonour
them
.
Anastasius
Bishop
Theopolis
,
Let
no
man
be
offended
with
the
name
of
adoration
or
worship
,
for
we
worship
men
and
Angels
,
but
do
not
serve
them
,
and
worship
is
an
expression
of
Honour
.
Reverend
Fathers
that
when
our
saviour
said
,
Thou
shalt
worship
the
Lord
thy
God
and
him
Only
shalt
thou
serve
,
that
Only
was
not
applyed
to
Worship
but
to
Service
.
Mark
that
,
Council
,
Only
belongs
to
Service
,
and
not
to
worship
,
therefore
although
we
may
not
serve
Images
,
yet
we
may
Worship
them
.
Only
to
Serve
any
else
but
God
,
Worship
me
Patriarch
Tarasius
when
God
saith
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
;
he
restrains
Service
to
himself
,
but
allows
Worship
to
other
things
;
therefore
,
without
the
least
doubt
or
dispute
it
is
a
thing
acceptable
and
well
pleasing
to
God
,
for
us
to
worship
and
salute
the
Images
of
Christ
and
the
B.
Virgin
,
and
of
the
Holy
Angels
and
Saints
.
If
any
man
think
otherwise
,
and
have
any
doubt
in
his
mind
,
or
any
wavering
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
about
the
Worship
of
the
Venerable
Images
,
the
Holy
and
Oecumenical
Synod
hath
Anathematized
him
;
and
what
is
an
Anathema
but
a
Separation
from
God
the
oblation
of
Incense
and
Lights
,
because
the
honour
of
the
Image
passes
to
the
thing
represented
by
it
.
Roman
Church
General
Council
Concil.
Trident
.
sess.
Thomas
Arundel
Archbishop
Ian.
A.
D.
Spelman
.
Concil.
To.
genuflections
,
bowing
of
the
body
,
thurifications
,
deosculations
,
oblations
,
burnings
of
Lights
,
and
Pilgrimages
,
and
all
other
forms
and
modes
of
worship
which
have
been
practised
in
the
times
of
our
predecessours
or
in
our
own
the
Clergy
to
teach
and
preach
up
the
worship
of
the
Cross
and
other
Images
with
these
acts
of
adoration
.
Canon
Law
Lyndwood
Provinc
.
l.
tit
.
de
heret
.
p.
that
offering
incense
was
a
sacrifice
,
as
it
was
burnt
upon
the
Altar
,
and
a
part
of
Latria
,
and
therefore
the
same
incense
was
not
used
to
the
Clergy
and
people
with
that
burnt
upon
the
Altar
,
but
of
another
sort
which
was
not
consecrated
.
Spelman
.
p.
I
do
swear
to
God
and
to
all
his
Seynts
upon
this
Holy
Gospell
,
that
fro
this
day
forward
I
shall
Worship
Images
,
with
praying
and
offering
unto
them
in
the
worschop
of
the
Seynts
that
they
be
made
after
.
Roman
Church
Roman
Church
T.
G.
Roman
Church
Vasquez
disp.
Picus
Mirandula
Images
,
that
they
agreed
with
the
Catholick
Church
in
performing
all
external
acts
of
adoration
to
Images
,
and
that
they
differed
only
in
the
manner
of
speaking
from
the
rest
:
and
that
the
main
thing
the
Council
of
determined
was
the
real
acts
of
worship
to
be
performed
to
Images
,
leaving
the
several
ways
of
explaining
the
manner
of
giving
them
,
and
the
names
of
this
worship
at
greater
liberty
.
Card.
Lugo
that
these
men
differed
from
Hereticks
,
Lugo
de
Myster.
Incarn
.
disp.
because
these
utterly
refuse
giving
external
acts
of
adoration
to
Images
,
which
they
allowed
.
Suarez
that
some
of
the
Hereticks
condemned
by
the
Council
of
did
maintain
the
Use
of
Images
for
Memory
,
which
,
appears
by
the
Acts
of
the
Council
Suarez
in
p.
q.
and
that
all
Catholicks
agree
in
this
proposition
,
that
Imagines
are
to
be
worshipped
,
although
some
,
do
so
explain
that
worship
as
to
differ
little
or
nothing
from
hereticks
.
So
Durand
.
in
sent.
openly
teacheth
that
Images
are
not
to
be
worshipped
,
but
only
improperly
and
abusively
,
because
at
their
presence
we
call
to
mind
those
objects
represented
by
them
,
which
are
worshipped
before
the
Images
,
as
if
they
were
present
,
and
on
this
account
the
Images
are
said
to
be
worshipped
.
savouring
of
Heresie
Catholick
Church
.
Durandus
Supreme
worship
same
Person
extrinsecal
relation
Christs
Mother
humane
nature
extrinsecal
relation
no
worship
at
all
of
themselves
,
B.
Virgin
inferiour
worship
That
which
is
no
subject
capable
of
holiness
or
vertue
,
cannot
in
it self
be
the
term
of
adoration
,
real
difference
thing
represented
same
worship
because
we
must
speak
as
the
most
do
,
the
Image
may
be
said
to
be
worshipped
with
the
same
worship
with
the
thing
represented
,
because
at
the
presence
of
the
Image
we
worship
the
object
represented
by
it
as
if
he
were
actually
present
.
Holkot
in
Sap.
c.
That
in
a
large
sense
we
may
be
said
to
worship
the
Image
,
because
by
the
Image
we
call
Christ
to
mind
,
and
worship
him
before
the
Image
:
and
therefore
,
I
think
it
fitter
to
say
,
that
I
do
not
worship
the
Image
of
Christ
,
because
it
is
Wood
,
nor
because
it
is
the
Image
of
Christ
,
but
that
I
worship
Christ
before
his
Image
:
that
Latria
in
any
sense
be
given
to
an
Image
of
Christ
.
Because
Latria
is
the
worship
due
only
to
God
,
but
no
Image
is
God
:
and
therefore
it
is
a
contradiction
to
say
,
that
Latria
is
due
only
to
God
,
and
yet
that
it
is
due
to
the
Image
of
Christ
,
and
to
Christ
.
2.
Then
the
same
worship
would
be
due
to
Christ
and
to
a
Stone
,
or
to
Christ
and
to
a
creature
.
3.
He
that
gives
to
any
thing
the
worship
of
Latria
,
confesseth
that
to
be
God
;
therefore
a
man
may
as
lawfully
say
the
Image
is
God
,
as
that
it
may
be
worshipped
with
Latria
;
and
consequently
that
something
which
is
not
God
is
God
.
Ioh.
Picus
Mirandula
Ioh.
Pit
.
Mirand
.
Apolog.
p.
That
neither
the
Cross
,
nor
any
other
Image
is
to
be
worshipped
with
Latria
after
the
way
of
That
the
way
of
is
dangerous
,
for
the
Image
as
an
Image
is
distinct
from
the
thing
represented
,
therefore
if
as
such
it
terminates
the
worship
of
Latria
,
it
seems
to
follow
that
something
which
is
not
God
is
worshipped
with
Latria
:
that
he
agrees
with
but
withal
that
this
conclusion
of
his
was
condemned
as
scandalous
,
and
against
the
Custom
of
the
Universal
Church
.
That
if
he
had
universally
condemned
the
worship
of
Images
,
his
proposition
had
been
Heretical
.
Images
were
to
be
worshipped
only
improperly
and
abusively
,
Church
required
Suarez
saith
That
it
is
or
an
article
of
Faith
that
Images
are
to
be
worshipped
,
and
that
to
be
owned
not
in
any
limited
and
improper
sense
,
but
absolutely
and
simply
;
which
article
,
is
founded
in
the
Tradition
and
Definitions
of
the
Church
,
and
he
proves
it
by
the
constant
practice
of
the
Church
.
That
Images
are
to
be
worshipped
not
abusively
and
improperly
,
but
truly
and
properly
,
and
that
the
contrary
opinion
of
is
dangerous
,
rash
,
and
savouring
of
Heresie
.
So
,
Medina
determines
it
Barth
.
Medina
p.
q.
who
reports
that
said
it
was
Heretical
;
and
this
conclusion
,
is
commonly
received
among
the
modern
Divines
;
and
he
proves
it
from
the
Definitions
of
Councils
;
especially
the
second
Council
of
Nice
,
hath
defined
it
under
an
Anathema
.
But
,
if
Images
were
only
to
be
worshipped
abusively
and
improperly
,
the
worship
of
them
was
rather
simply
to
be
denied
than
affirmed
;
for
an
improper
and
abusive
worship
is
no
worship
at
all
;
and
they
were
not
to
be
condemned
for
Hereticks
,
who
allow
the
use
of
Images
for
memory
,
and
only
deny
their
worship
.
either
the
Image
truly
and
in
it self
,
is
at
least
the
material
object
of
worship
,
total
,
or
partial
,
or
it
is
not
;
if
it
be
,
the
thing
is
granted
;
if
not
,
then
in
plain
terms
,
the
Image
is
not
worshipped
.
For
it
is
neither
the
formal
nor
the
material
object
of
worship
;
but
only
the
occasion
or
sign
exciting
men
to
worship
the
thing
represented
.
And
according
to
this
opinion
,
the
Hereticks
would
speak
more
properly
than
the
Catholicks
.
For
he
that
at
the
sight
of
a
beautiful
creature
is
excited
to
praise
or
love
the
Creator
,
cannot
be
said
to
praise
or
love
the
creature
,
although
the
presence
of
the
Creature
did
raise
that
devotion
.
Therefore
,
Council
did
condemn
this
opinion
,
when
it
condemned
those
who
said
that
Images
did
only
serve
for
memory
,
which
in
truth
is
all
the
use
that
opinion
allows
them
;
and
when
the
Council
declares
the
worship
given
to
Images
not
to
be
Latria
;
for
if
no
more
worship
be
allowed
,
but
only
worshipping
the
object
in
presence
of
the
Image
,
then
the
most
perfect
Latria
may
be
given
to
Christ
before
the
Image
;
and
consequently
the
worship
in
that
abusive
and
improper
sense
may
be
Latria
,
which
the
Council
denies
:
and
farther
the
same
Council
saith
,
that
not
only
the
exemplar
may
be
worshipped
in
the
Image
,
but
that
the
Image
is
to
be
worshipped
for
the
sake
of
the
exemplar
,
by
which
it
determines
the
Image
to
be
the
object
of
worship
,
although
the
Reason
of
it
be
the
thing
represented
.
That
not
only
the
external
acts
of
adoration
are
to
be
performed
towards
Images
,
but
the
very
intention
of
worship
to
be
directed
towards
them
:
For
even
himself
did
allow
the
external
acts
to
be
done
towards
them
,
and
because
the
inward
intention
he
said
was
directed
to
the
exemplar
,
therefore
he
said
the
Images
were
only
said
abusively
to
be
worshipped
.
assertion
Suarez
The
external
act
without
the
intention
of
the
mind
is
no
proper
worship
,
but
only
counterfeit
.
And
quoted
in
the
Council
of
saith
,
In
all
worship
the
inward
intention
is
required
.
From
many
passages
in
that
Council
,
implying
that
the
intention
of
worship
ought
to
be
about
the
Images
,
because
they
are
said
to
deserve
worship
,
and
from
the
sayings
of
there
extant
,
and
who
saith
he
did
perfectly
worship
them
,
which
could
not
be
without
the
inward
intention
.
And
from
the
Council
of
which
calls
it
due
honour
and
worship
;
but
it
cannot
be
any
true
honour
without
the
inward
intention
.
To
perform
the
external
acts
of
worship
before
an
Image
,
is
either
to
worship
it
,
or
not
:
if
it
be
,
then
the
inward
intention
is
granted
;
but
since
there
may
be
a
distinction
between
the
intention
of
worship
,
and
the
intention
of
performing
the
external
acts
of
worship
;
in
order
to
worship
it
is
not
only
necessary
to
perform
the
material
acts
,
but
to
do
them
with
the
intention
of
giving
worship
by
them
.
Neither
is
it
enough
to
say
,
Suarez
,
as
true
worship
doth
essentially
require
the
intention
of
worship
,
so
the
worship
of
this
or
that
particular
thing
doth
require
a
proportionable
intention
towards
that
thing
:
and
the
worship
of
one
thing
cannot
be
said
to
be
the
worship
of
another
thing
distinct
from
it
,
unless
it
be
some
way
participated
by
it
;
but
the
Image
is
a
distinct
thing
from
the
exemplar
,
therefore
the
worship
of
the
exemplar
cannot
be
said
to
be
the
worship
of
the
Image
,
unless
the
Image
do
partake
of
the
worship
,
and
consequently
there
must
be
an
intention
of
giving
worship
to
the
Image
.
This
,
may
be
illustrated
by
an
example
;
If
a
man
kiss
the
ground
out
of
a
meer
intention
of
giving
worship
to
God
thereby
,
he
cannot
truly
and
properly
be
said
to
worship
the
ground
about
which
the
material
action
is
conversant
,
but
only
God
to
whom
he
directed
his
worship
.
And
all
this
he
confirms
by
more
passages
out
of
the
Council
,
which
was
not
so
regardless
about
the
manner
and
names
of
worship
as
imagined
,
but
took
great
care
to
express
it self
so
that
true
and
proper
worship
be
given
to
Images
;
which
it
defines
under
an
Anathema
;
and
although
it
useth
other
words
,
of
salutation
,
honour
,
yet
it
makes
these
aequivalent
to
that
real
worship
which
it
doth
expresly
require
.
Ambros
.
Catharinus
Cathar
.
de
cultu
&
ador.
Imag.
p.
that
the
opinion
of
those
who
say
Images
are
not
truly
and
properly
to
be
worshipped
,
but
God
to
be
worshipped
before
an
Image
,
differs
very
little
from
those
who
deny
any
worship
of
Images
,
and
is
repugnant
to
the
practice
of
the
Church
,
because
we
direct
our
gestures
,
our
words
and
signs
of
adoration
to
the
Images
,
to
which
likewise
we
burn
incense
:
And
we
worship
the
Cross
,
saying
,
second
Council
of
that
true
and
real
worship
was
required
to
be
given
to
Images
;
and
that
Images
are
not
meerly
for
instruction
,
or
memory
,
or
exciting
devotion
,
but
that
they
are
set
up
properly
for
worship
.
Therefore
if
any
man
asks
another
,
Are
Images
to
be
worshipped
?
let
him
answer
without
fear
,
they
are
.
Because
,
Images
being
set
apart
by
the
inspiration
of
the
Holy
Ghost
for
such
a
sacred
use
,
do
obtain
such
a
degree
of
Sanctification
,
that
whoever
violates
them
is
guilty
of
Sacriledge
and
Treason
against
the
Divine
Majesty
.
For
,
God
himself
is
most
truly
believed
to
be
present
in
them
after
a
particular
manner
,
and
he
shews
his
power
and
presence
by
them
,
using
them
often
for
Oracles
;
that
after
this
manner
our
Saviours
saying
is
fulfilled
,
And
for
the
sake
of
this
peculiar
presence
of
God
which
we
sensibly
perceive
(
and
if
I
should
deny
that
I
had
done
it
my self
I
should
be
a
lyar
and
ungrateful
)
Images
do
deserve
a
peculiar
adoration
,
but
short
of
Latria
,
because
they
are
sanctified
for
such
spiritual
offices
.
Naclantus
Italian
Bishop
Naclant
.
enarr
.
in
Ep.
ad
Rom.
c.
That
it
is
needless
caution
for
any
to
say
,
that
they
worship
before
the
Image
,
but
they
may
say
it
roundly
,
and
without
the
least
scruple
that
they
worship
the
Image
.
Bellarmine
Bell.
de
Imag.
l.
That
the
Images
of
Christ
and
the
Saints
are
to
be
worshipped
,
not
only
by
accident
and
improperly
,
but
by
themselves
and
properly
,
so
that
they
terminate
the
worship
,
as
they
are
considered
in
themselves
,
and
not
barely
as
they
represent
the
exemplar
:
Dominicus
Soto
Soto
de
Instit.
&
jure
l.
in
fin
That
Images
are
not
intended
by
the
Church
only
for
helps
to
memory
;
for
we
do
not
worship
the
Scriptures
or
names
of
Saints
,
which
call
them
to
our
minds
;
but
as
to
Images
we
ought
to
think
otherwise
,
for
they
do
not
only
raise
our
minds
to
worship
those
who
are
represented
by
them
,
we
ought
to
worship
the
Images
themselves
;
for
,
the
Church
doth
not
say
,
We
worship
thee
,
O
Christ
,
but
thy
Cross
,
and
Ferd.
Velosillus
.
Bernardus
Pujol
Advertent
.
Theol.
Scholast.
in
Aug.
ad
quaest.
p.
ad
sin
Pujol
de
sacro
ador.
cultu
disp.
The
Image
truly
and
properly
is
the
matter
of
adoration
,
and
the
worship
truly
and
properly
is
terminated
upon
it
:
which
,
is
plain
from
the
seventh
Council
and
from
several
others
,
and
those
are
Anathematized
who
deny
it
.
And
the
definitions
of
Councils
being
absolutely
put
,
are
properly
to
be
understood
:
therefore
the
worship
is
truly
and
properly
to
be
terminated
on
the
Image
:
and
not
only
the
external
but
the
internal
worship
is
,
to
be
terminated
on
the
Image
,
second
Nicene
Council
,
wherein
it
is
not
only
required
that
men
do
the
outward
acts
of
worship
,
but
that
they
do
them
with
love
and
affection
.
And
when
,
the
Council
of
mentions
the
external
acts
it
implies
that
the
internal
worship
is
terminated
upon
the
Images
;
for
the
external
acts
have
not
the
nature
of
worship
,
but
as
they
are
signs
of
internal
worship
.
And
to
say
that
the
worship
is
terminated
improperly
and
abusively
on
the
Image
,
is
to
make
the
Councils
to
speak
improperly
and
abusively
;
and
those
who
say
that
Images
are
improperly
worshipped
,
do
not
only
err
in
the
manner
of
speaking
,
but
in
the
thing
it self
.
Tannerus
Tanner
.
To.
that
we
should
say
it
without
hesitation
,
that
Images
are
not
barely
to
be
honoured
or
reverenced
,
but
to
be
adored
;
which
he
likewise
proves
from
several
passages
of
the
synod
.
Ysambertus
Ysamber
.
de
Myster.
Incarn
.
ad
q.
That
the
worship
of
the
thing
represented
before
the
Image
,
is
not
properly
worship
of
the
Image
,
nor
agreeable
to
the
Definitions
of
Councils
.
For
that
,
is
only
properly
worshipped
,
which
terminates
the
worship
,
and
the
Councils
define
such
a
worship
of
Images
;
which
is
terminated
upon
the
Images
Nice
,
because
it
requires
such
acts
of
worship
,
which
are
terminated
on
the
Images
.
Adoration
may
be
directed
to
the
Image
,
as
to
the
thing
which
terminates
it
;
and
to
the
exemplar
as
the
reason
of
it
viz.
when
there
are
two
things
good
and
lawful
,
and
there
is
no
positive
Precept
to
do
them
together
,
then
it
is
lawful
to
do
one
without
the
other
:
but
in
the
act
of
worshipping
the
Image
with
the
exemplar
,
there
are
two
good
acts
,
the
worship
of
the
Image
,
and
of
the
exemplar
,
and
there
is
no
precept
of
the
Church
to
joyn
those
together
,
therefore
it
is
lawful
to
do
one
without
the
other
.
Eligius
Bassaeus
Eligii
Bassaei
Flores
Theolog.
Practic
.
v.
Adorat
.
n.
That
in
the
worship
of
the
Image
,
not
only
the
object
is
worshipped
,
which
is
represented
by
it
,
but
also
the
Image
it self
,
seeing
that
is
properly
worshipped
,
which
is
the
term
of
adoration
,
or
the
matter
to
which
it
is
directed
.
This
is
the
Catholick
verity
,
●r
.
Sylvius
in
Th.
q.
that
Images
are
truly
and
properly
to
be
worshipped
,
so
that
the
honour
is
given
not
only
to
the
exemplar
,
but
for
the
sake
of
that
to
the
Image
,
and
this
is
defined
,
by
the
second
Council
of
Nice
.
Arriaga
Arriag
.
de
Incarn
.
disp.
That
Images
are
to
be
truly
worshipped
,
which
all
the
Definitions
of
Councils
do
clearly
manifest
,
which
being
in
a
dogmatical
point
,
and
against
Hereticks
cannot
without
danger
of
errour
be
explained
in
an
abusive
and
improper
sense
:
that
the
opinion
of
seems
manifestly
condemned
by
all
those
definitions
of
Councils
which
require
true
worship
to
be
given
to
Images
:
seventh
Synod
And
it
signifies
nothing
to
their
excuse
,
that
they
perform
the
outward
signs
of
worship
to
Images
;
for
,
since
they
allow
no
proper
worship
to
them
,
the
Images
do
only
serve
to
excite
the
memory
It
is
not
credible
that
any
hereticks
(
supposing
the
object
represented
to
deserve
worship
)
should
imagine
it
lawful
to
worship
that
object
without
an
Image
,
and
unlawful
to
do
it
when
the
memory
of
that
object
is
excited
upon
the
view
of
an
Image
,
upon
supposition
that
no
worship
is
intended
to
be
given
to
the
Image
thereby
.
And
it
is
not
credible
,
that
if
this
had
been
all
the
Councils
had
determined
,
that
they
should
never
think
of
such
an
easie
way
of
satisfying
dissenters
,
as
the
declaring
this
to
have
been
their
sense
would
have
been
.
But
the
controversie
lay
in
another
point
,
that
Images
did
not
deserve
any
immediate
worship
,
so
as
to
have
any
honour
done
to
them
,
although
considered
only
as
the
material
objects
.
For
,
if
all
the
dispute
had
been
only
about
a
condition
exciting
men
to
adoration
,
it
could
not
have
come
into
mens
heads
to
have
said
,
that
because
Images
were
dead
and
inanimate
things
,
they
could
not
be
a
meer
Physical
condition
of
adoration
;
which
is
all
that
allows
them
.
Is
any
man
so
sensless
to
say
,
that
because
words
are
inanimate
things
,
therefore
they
ought
not
to
be
excited
to
the
worship
of
God
at
the
hearing
of
them
?
and
the
case
is
the
same
of
the
representation
made
by
the
eye
or
by
the
ear
.
But
when
they
denyed
the
lawfulness
of
the
worship
of
them
,
they
spake
of
true
and
real
worship
which
is
immediately
carried
to
the
Images
themselves
,
and
for
this
they
made
use
of
an
argument
which
hath
an
appearance
of
Truth
,
that
Images
being
dead
things
have
no
excellency
to
deserve
any
real
worship
from
us
.
From
whence
it
follows
,
that
when
the
Fathers
condemned
these
hereticks
;
they
did
not
determine
that
they
might
be
used
as
a
condition
of
worship
;
but
that
true
and
real
worship
was
to
be
given
to
them
.
Cardinal
Lugo
Lugo
de
Myster.
Incarn
.
disp.
that
to
the
worship
of
Images
,
it
is
not
only
necessary
that
the
external
act
be
performed
to
the
Image
,
of
kissing
,
or
bowing
,
but
there
must
be
an
inward
affection
too
which
implyes
submission
.
For
,
worship
as
all
agree
,
is
an
expression
of
submission
to
the
thing
worshipped
;
and
it
would
be
ridiculous
to
say
that
is
worshipped
by
that
token
of
submission
which
I
shew
to
therefore
to
the
worship
of
the
Image
,
the
outward
act
must
express
the
inward
submission
of
the
mind
to
it
,
or
else
we
must
deny
the
common
definition
of
adoration
,
and
make
a
new
one
.
Council
of
who
did
decree
that
true
and
real
worship
is
to
be
given
to
Images
as
they
are
distinct
from
the
exemplar
according
to
every
thing
that
is
required
to
the
Nature
of
Worship
.
eminent
Divines
Roman
Church
Nicene
Council
true
and
real
worship
Images
themselves
what
kind
meer
reverence
.
T.
G.
T.
G.
p.
that
all
the
worship
required
by
the
Nicene
Council
,
was
no
more
than
the
Reverence
shewed
to
the
Books
of
the
Holy
Gospels
,
or
the
sacred
Utensils
of
the
Altar
definition
of
the
Council
Latin
translation
Damasc.
oral.
art
.
A.
ad
Aug.
in
Ps.
sacred
Vessels
,
that
they
are
consecrated
and
do
become
holy
by
their
Use
,
being
separated
from
common
service
and
devoted
to
the
ministry
of
holy
things
the
respect
of
such
who
did
worship
or
pray
looking
upon
an
Image
,
and
that
those
who
did
so
did
behave
themselves
as
if
they
expected
to
be
heard
by
the
Image
;
but
do
we
pray
to
the
sacred
Utensils
because
we
make
use
of
them
in
our
prayers
to
God
?
praying
looking
upon
Images
Reverence
shewed
to
sacred
Vessels
on
the
account
of
their
use
,
He
that
prays
looking
upon
an
Image
,
Person
represented
by
the
Image
actually
present
Holy
things
extrinsecal
denomination
sacred
Things
Images
themselves
material
object
formal
reason
object
represented
thing
represented
the
Image
are
worshipped
with
the
same
act
of
adoration
Nicene
Council
to
be
set
up
in
Churches
,
and
in
High
wayes
,
set
forth
Holy
things
peculiar
use
Holy
Scriptures
Holy
Bible
Religious
respect
sacred
places
prostrations
,
praying
with
their
eyes
fixed
upon
them
,
burning
incense
and
lights
before
them
:
Holy
things
sacred
use
of
them
Concil.
Nicen.
they
honour
of
the
Image
passes
to
the
Prototype
,
and
he
that
worships
the
Image
doth
in
that
worship
the
thing
represented
.
Hadrian
,
Theodorus
,
Tarasius
,
Germanus
,
Leontius
Aug.
de
Trin.
l.
that
the
most
sacred
things
are
only
capable
of
honour
,
the
elements
of
the
Eucharist
guilty
of
hypocrisie
,
who
would
only
give
honour
and
not
Worship
to
Images
:
meer
Reverence
Council
,
that
they
only
meant
an
honorary
adoration
and
not
true
Latria
,
which
is
only
due
to
God
.
Tarasius
reserving
Latria
,
and
Faith
to
God
alone
.
Constantinus
Bishop
Caroline
Book
Council
;
but
it
doth
not
therefore
follow
,
T.
G.
T.
G.
p.
that
the
Council
of
did
mistake
the
meaning
of
the
Nicene
Synod
.
Caroline
Book
that
in
those
words
He
did
contradict
the
sayings
of
the
rest
,
Lib.
Carol.
l.
but
that
unawares
he
had
betrayed
that
,
which
the
rest
endeavoured
to
conceal
,
that
they
gave
the
worship
proper
to
God
to
Images
:
for
however
they
denyed
it
in
words
,
they
did
it
in
their
actions
.
that
they
often
declared
that
they
did
not
give
Latria
to
Images
.
Council
of
Nice
Roman
Church
good
Catholick
doctrine
Thomas
Aquinas
Simon
Majolus
Because
no
irrational
creature
is
capable
of
worship
,
but
with
a
respect
to
a
rational
Being
.
Because
Images
are
worshipped
on
the
account
of
their
representation
,
therefore
,
they
are
to
be
worshipped
with
the
same
worship
with
the
thing
represented
.
the
motion
of
the
mind
towards
an
Image
,
p.
q.
ad
lib.
sent.
as
an
Image
,
is
the
same
with
the
motion
towards
the
thing
represented
.
Because
the
Church
in
praying
to
the
Cross
,
speaks
to
it
as
if
it
were
Christ
himself
.
Est.
in
sent.
l.
that
S.
never
saw
this
definition
of
the
Council
Cathar
.
de
Imag.
p.
Sylv.
in
p.
q.
if
he
had
seen
it
he
would
have
endeavoured
to
have
reconciled
his
opinion
with
the
decree
of
the
Council
Western
Church
Latin
Church
Alex.
Hales
Alex.
Hales
p.
q.
whether
greater
worship
doth
belong
to
the
Cross
than
to
any
man
?
between
the
dignity
of
a
thing
,
and
the
dignity
of
an
Image
,
and
an
Image
having
all
its
excellency
from
the
object
represented
,
all
the
worship
given
to
it
is
to
be
referred
to
the
Prototype
;
now
,
man
having
a
proper
excellency
can
deserve
no
more
than
Alex.
Hales
Pitts
de
Scriptor
.
Aetat
Pope
Innocent
Universities
.
Card.
Bonaventure
Bonav
.
in
sent.
that
as
Christ
himself
from
his
union
to
the
Divinity
is
worshipped
with
Latria
,
so
is
the
Image
of
Christ
as
it
represents
him
Ric.
de
Media
Villa
in
sent.
q.
because
the
Image
and
Prototype
were
two
distinct
things
,
and
therefore
what
belonged
to
the
exemplar
could
not
be
attributed
to
the
Image
,
however
considered
as
an
Image
,
and
so
the
worship
are
to
the
exemplar
could
not
be
given
to
the
Image
,
the
common
and
received
opinion
Palud
.
in
Marsil
.
l.
Capreolus
.
Marsilius
ab
Ingen
that
the
Cross
as
a
sign
representing
the
object
of
worship
,
and
as
a
medium
of
it
is
to
be
adored
with
Latria
;
and
for
this
he
appeals
to
the
practice
of
the
Church
,
O
Crux
ave
spes
unica
,
Auge
piis
justitiam
,
reisque
dona
veniam
:
do
properly
belong
to
God
,
and
therefore
,
it
is
properly
the
worship
of
Latria
which
the
Church
doth
give
to
the
Cross
as
a
sign
.
Iacobus
Almain
Almain
.
l.
that
Images
are
to
be
worshipped
with
the
same
kind
of
worship
that
the
things
represented
are
:
because
no
Image
is
to
be
worshipped
for
any
sanctity
or
vertue
in
it self
,
but
only
for
the
sake
of
the
object
represented
,
otherwise
it
would
be
Idolatry
.
Gabriel
Biel
Biel
in
Canon
.
Missae
lect.
that
the
Images
of
Christ
which
represent
him
are
to
be
worshipped
with
Latria
twofold
Latria
Proper
Latria
,
which
is
the
worship
given
to
Christ
as
the
object
represented
upon
the
sight
of
an
Image
of
him
,
Improper
or
analogical
Latria
worship
of
the
Image
as
it
represents
:
external
act
internal
acts
one
is
terminated
on
the
Image
,
the
other
on
the
Prototype
.
Thomas
Waldensis
Waldens.
To.
that
the
Images
considered
in
themselves
deserve
no
worship
at
all
,
but
considered
in
relation
to
a
higher
Being
and
in
regard
of
their
representation
,
so
they
deserve
to
be
worshipped
;
and
if
the
mind
passes
from
the
Image
to
the
thing
represented
,
the
Image
and
the
Prototype
are
worshipped
with
the
same
act
;
which
must
be
Latria
as
to
the
Image
of
Christ
;
but
the
Latria
condemned
by
the
Nicene
Council
,
he
would
have
to
be
the
worshipping
the
Images
themselves
for
Gods
:
that
they
did
Concil.
Nic.
Act.
Summa
Angelica
.
v.
Adorat
.
n.
We
worship
not
the
Images
,
but
through
them
the
Spiritual
Powers
.
Angelus
de
Clavasio
that
the
Image
of
Christ
is
to
be
worshipped
with
Latria
as
well
as
himself
,
and
that
the
Cross
whereon
Christ
was
Crucified
was
to
be
worshipped
with
Latria
both
on
the
account
of
representation
and
contact
Barth
.
Fumi
Armilla
Aurea
v.
Adorat
.
n.
we
speak
and
pray
to
the
Cross
as
to
Christ
himself
.
Carthusianus
in
sent.
l.
Antonin
.
Sum.
p.
tit.
Dominican
order
Franc.
Ferrar
.
in
Th.
c.
Gentes
l.
Dominican
.
Franciscus
Ferrariensis
that
when
Latria
is
appropriated
to
God
,
it
is
be
understood
primarily
and
for
its
own
sake
;
but
if
it
be
understood
only
secondarily
and
for
anothers
sakes
;
then
,
Latria
may
be
given
to
an
Image
of
Christ
;
for
considering
the
Image
,
as
an
Image
,
it
is
worshipped
with
the
same
act
,
by
which
the
Person
represented
is
,
and
therefore
since
Latria
is
due
to
Christ
,
it
must
be
so
to
the
Image
of
Christ
Durandus
,
Holcot
that
the
Image
and
the
object
represented
make
together
one
total
object
of
adoration
,
whereof
one
part
is
the
Reason
why
the
worship
is
terminated
on
the
other
:
and
that
the
act
of
adoration
whereby
God
and
the
Image
are
worshipped
together
,
cannot
be
Latria
in
respect
of
one
,
and
an
inferiour
worship
in
respect
of
the
other
,
because
both
the
internal
and
external
acts
are
such
wherein
the
worship
of
Latria
doth
properly
consist
:
the
Catholick
doctrine
practice
of
the
Catholick
Church
genuflections
,
prostrations
,
supplications
Nicene
Council
Card.
Cajetan
Cajet.
in
Aq.
p.
q.
that
the
act
of
worship
towards
the
Image
of
Christ
,
is
truly
and
properly
terminated
on
the
Image
;
not
in
regard
either
of
its
matter
or
Form
,
but
as
it
performs
the
Office
of
an
Image
.
So
that
Christ
himself
is
the
Reason
of
the
worship
of
the
Image
,
and
his
being
in
the
Image
,
is
the
condition
,
by
which
the
Reason
of
worship
doth
excite
men
to
worship
and
terminate
it
.
representation
,
Cajetan
Durandus
,
that
if
the
Image
of
Christ
were
only
worshipped
,
as
it
puts
us
in
mind
of
Christ
,
then
any
other
thing
which
puts
us
in
mind
of
him
might
be
worshipped
as
well
as
an
Image
.
And
the
Practice
of
the
Church
shews
,
that
it
doth
not
worship
the
Cross
as
a
memorative
sign
,
but
because
the
Image
of
Christ
is
to
be
worshipped
with
Latria
,
therefore
it
worships
it
.
Roman
Church
Roman
Church
Concil.
Trident
.
sess.
due
honour
and
veneration
to
be
given
to
Images
;
not
for
the
sake
of
any
Divinity
,
or
power
inherent
in
them
,
for
which
they
are
to
be
worshipped
,
or
that
any
thing
is
to
be
asked
of
them
,
or
that
Trust
is
to
be
put
in
the
Images
,
as
it
was
of
old
by
the
Heathens
,
who
placed
their
hope
in
Idols
;
but
because
the
honour
which
is
done
to
them
,
is
referred
to
the
Prototypes
which
they
represent
,
so
that
by
the
Images
which
we
kiss
,
and
before
which
we
uncover
our
heads
,
and
fall
down
,
we
adore
Christ
and
worship
the
Saints
which
they
represent
.
Which
hath
been
already
decreed
by
Councils
against
the
opposers
of
Images
,
especially
the
second
Nicene
Synod
.
external
Acts
actually
present
degree
of
worship
proper
vertue
Prototype
,
Vasquez
Vasq.
in
p.
disp.
that
the
Image
and
the
Exemplar
were
to
be
worshipped
with
the
same
Act
of
adoration
,
which
as
to
the
Image
of
Christ
must
be
no
less
than
Latria
.
Eminent
Divines
Images
.
Dominicus
Soto
that
every
Image
is
to
be
worshipped
with
the
same
worship
,
Soto
de
justit
.
&
jure
.
l.
in
fin
that
belongs
to
the
thing
represented
;
as
the
Image
of
God
and
Christ
with
and
of
the
B.
Virgin
and
other
Saints
with
Dulia
.
Turrianus
,
Turrian
.
pro
Canon
.
Apost.
l.
Trent
Divines
that
the
same
adoration
belongs
to
the
Image
,
and
the
Prototype
;
as
that
which
is
called
Latria
to
Christ
and
his
Image
,
but
to
Christ
properly
,
and
to
the
Image
equivocally
.
Naclantus
Naclant
.
in
Rom.
that
if
the
object
represented
ought
to
be
worshipped
with
Latria
,
so
ought
the
Image
too
.
Gretser
.
de
Cruce
l.
that
the
Cross
is
to
be
worshipped
with
Latria
.
Card.
Palaeotus
Palaeot
.
de
sacr.
&
prof
.
Imag.
l.
that
the
same
worship
which
is
given
to
the
Prototype
may
be
given
to
the
Image
,
but
with
the
different
degrees
of
&c.
When
the
Person
of
Christ
is
worshipped
without
an
Image
,
that
adoration
is
terminated
upon
his
essence
and
Person
as
in
themselves
;
but
when
he
is
worshipped
in
an
Image
,
then
his
essence
and
Person
is
worshipped
as
represented
and
being
in
that
Image
;
although
he
be
not
really
there
,
but
according
to
his
figure
and
similitude
.
Gregory
de
Valentia
same
Divine
worship
they
give
to
the
Image
of
Christ
that
they
do
to
the
Prototype
,
Greg.
de
Valent.
de
Idolol
.
l.
because
the
Image
is
worshipped
in
the
stead
of
Christ
,
but
,
it
is
given
in
a
different
respect
to
them
both
:
inferiour
worship
Petrus
Thyraeus
Pet.
Thyrae
.
apud
Possev
.
biblioth
.
l.
Cornelius
Curtius
Cornel.
Curtius
de
Clavis
Domin
.
c.
Latria
to
be
due
to
the
very
Nails
of
Christs
Cross
,
by
reason
of
their
Contact
of
the
Person
of
Christ
,
which
worship
,
was
approved
by
the
Church
,
when
appointed
the
Festival
of
the
Souldiers
Launce
and
the
Nails
of
the
Cross.
Ludovicus
de
Paramo
Lud.
de
Paramo
de
Orig.
S.
Inquis
.
l.
that
the
Cross
is
to
be
worshipped
with
no
other
worship
than
that
of
Latria
:
and
if
it
be
taken
as
joyned
with
Christ
in
the
mind
,
it
is
to
be
worshipped
with
a
perfect
act
of
absolute
Latria
:
which
belongs
to
Christ
and
to
the
Cross
but
if
it
be
taken
as
the
material
object
of
adoration
,
then
it
is
only
a
Relative
Latria
for
the
sake
of
Christ
.
that
an
Image
is
truly
and
properly
to
be
adored
or
coadored
with
the
exemplar
:
Ioh.
Aegidius
Canon
Savil
,
who
was
forced
to
make
a
publick
retractation
for
denying
the
adoration
of
the
Cross
,
which
was
judged
to
be
contrary
to
the
practice
of
the
Church
,
when
it
saith
,
O
Crux
ave
spes
unica
,
that
God
was
to
be
worshipped
with
Latria
and
the
Cross
with
Dulia
:
which
propositions
he
rejected
as
heretical
that
the
Cross
was
to
be
worshipped
with
the
same
worship
of
Latria
that
Christ
himself
is
.
Lud.
de
Paramo
that
this
opinion
is
the
most
agreeable
to
the
Catholick
Faith
.
Paulus
Maria
Quarti
a
Clericus
Regularis
,
Ludovicus
à
Paramo
Rubrice
Missal
.
Rom.
Comment.
illustr.
p.
de
Introit
.
sect.
that
their
opinion
is
more
probable
who
make
it
to
be
absolute
Latria
,
and
not
reductive
and
Analogical
.
Greg.
Valent
.
in
Hymnod
.
Eccles.
tr
.
Gregorius
Valentianus
Latria
.
Layman
Paul
.
Lay-man
.
Theol.
Moral
.
l.
that
we
do
not
worship
the
Images
of
Christ
with
an
absolute
Latria
,
because
they
have
no
Divinity
or
rational
excellency
in
them
;
but
with
a
relative
worship
whereby
we
worship
the
Image
and
Exemplar
together
,
we
ought
to
acknowledge
that
the
Cross
and
Images
of
Christ
are
worshipped
with
Latria
.
Eligius
Bassaeus
Elig
.
Bassae
.
Flores
Theol.
Practi●
.
tit.
Ador.
suppl
.
n.
that
this
is
not
absolute
,
but
a
relative
Latria
,
but
he
determines
that
the
Cross
whatever
matter
it
be
made
of
,
ought
to
be
worshipped
with
Latria
as
a
sign
;
but
that
very
Cross
on
which
Christ
did
hang
,
not
only
as
a
sign
,
but
in
regard
of
contact
of
his
body
;
and
so
the
Nail
and
Thorns
,
and
Sponge
,
Iudas
his
Lips
that
when
the
Image
of
Christ
is
the
material
object
of
worship
,
and
Christ
as
represented
the
Reason
of
that
worship
,
that
is
not
absolute
,
but
relative
Latria
;
but
when
Christ
and
the
Image
together
make
up
the
same
material
object
of
adoration
,
then
it
is
properly
Latria
Trent
▪
Phil.
Gamachaeus
Ph.
Gamachae
.
in
p.
Th.
q.
that
the
Cross
and
Image
of
Christ
as
they
represent
him
,
and
as
they
are
conceived
together
with
Christ
,
ought
to
be
worshipped
with
the
supreme
worship
of
Latria
:
because
Christ
himself
is
the
Reason
of
the
adoration
,
and
because
the
Church
doth
so
worship
the
Cross.
O
Crux
ave
spes
unica
.
Relative
Latria
N.
Ysambertus
Ysambert
.
ad
q.
&
disp.
that
both
the
Cross
and
Images
of
Christ
are
to
be
worshipped
therewith
,
because
the
Image
and
the
Exemplar
make
up
one
complex
object
,
whose
soul
,
as
it
were
,
is
the
exemplar
,
and
whose
body
is
the
Image
,
to
which
object
the
adoration
is
directed
,
so
,
as
that
the
worship
to
the
Person
of
Christ
is
absolute
,
and
to
the
Image
respective
:
but
yet
so
,
as
that
the
Image
is
at
least
the
partial
terminative
object
of
such
adoration
.
Azor.
I●●lit
.
Moral
.
l.
this
is
the
common
opinion
of
their
Divine●
.
Cathaer
.
de
cultu
Imagin
.
p.
that
none
of
the
Ancients
did
ever
allow
Images
to
be
worshipped
with
Latria
;
and
if
this
proposition
be
true
,
that
an
Image
as
an
Image
is
to
be
worshipped
with
Latria
,
that
likewise
is
true
,
that
an
Image
is
to
be
worshipped
with
Latria
,
for
all
wise
men
understand
an
Image
as
an
Image
;
but
this
is
so
far
from
being
in
any
ancient
Writer
that
the
contrary
is
expresly
there
,
and
especially
in
the
Decree
of
the
Council
of
and
therefore
,
he
hath
no
way
to
excuse
the
doctrine
of
but
by
saying
he
had
never
seen
that
Decree
.
Thomas
Aq.
Latria
is
due
to
none
but
God
;
but
an
Image
however
considered
as
an
Image
is
not
God
.
And
whatever
the
Imagination
of
the
Person
passeth
to
upon
the
sight
of
an
Image
,
that
can
never
make
that
to
be
God
which
is
not
God
.
If
a
man
takes
the
Image
for
God
,
that
is
an
abominable
errour
:
if
he
saith
,
it
is
not
God
and
yet
worships
it
with
Latria
;
this
is
plainly
giving
Latria
to
something
else
besides
God
.
If
it
be
said
,
that
it
is
the
same
act
of
the
mind
which
passeth
from
the
Image
to
the
Prototype
,
and
consequently
the
same
adoration
of
both
;
this
,
will
not
hold
,
for
if
the
Image
be
worshipped
,
that
must
be
the
object
of
adoration
,
and
the
worship
of
the
Image
must
be
terminated
on
the
Image
,
otherwise
it
is
not
the
worship
of
the
Image
,
but
of
the
thing
represented
;
neither
can
it
be
understood
how
there
should
be
two
objects
and
but
one
adoration
.
Some
answer
that
the
Image
and
Prototype
make
one
total
object
of
adoration
,
and
so
it
is
but
one
Act
and
that
of
Latria
;
but
this
,
makes
strange
confusion
that
the
act
of
worship
should
be
equally
terminated
on
both
.
If
they
say
it
begins
at
the
Image
,
and
is
terminated
on
the
Prototype
,
that
is
not
,
proper
worship
of
an
Image
which
is
not
terminated
on
it
;
and
how
can
that
be
a
partial
object
of
adoration
,
if
the
worship
be
no
wayes
terminated
on
it
?
Others
say
,
there
is
a
twofold
Latria
the
former
is
only
due
to
God
,
the
latter
may
be
given
to
an
Image
:
this
,
contradicts
the
former
,
for
then
the
same
act
of
worship
would
be
both
which
is
ridiculous
;
and
that
which
is
ought
not
to
be
looked
on
as
worship
,
for
any
thing
may
be
said
to
be
worshipped
with
Latria
Others
say
,
that
the
worship
of
the
Image
is
not
terminated
on
the
Image
,
but
on
the
thing
represented
,
and
yet
say
it
is
the
worship
of
the
Image
as
an
Image
,
which
as
such
is
distinct
from
the
thing
represented
,
which
,
is
not
intelligible
.
To
say
the
Image
is
worshipped
improperly
,
is
a
saying
not
fit
for
Philosophers
or
Divines
,
but
for
Poets
and
Orators
.
For
it
is
no
more
properly
said
the
Image
is
worshipped
with
Latria
,
than
that
the
Image
is
the
thing
represented
;
which
no
man
in
his
senses
would
say
properly
.
To
saying
,
that
an
Image
as
performing
the
office
of
an
Image
is
under
that
notion
,
the
same
with
the
thing
represented
,
that
such
a
Metamorphosis
is
impossible
by
any
act
of
the
Image
,
or
of
Imagination
:
but
to
defend
,
that
the
Image
as
an
Image
,
or
as
representing
is
the
same
with
the
thing
represented
,
and
so
as
that
the
Latria
is
any
wayes
terminated
on
the
Image
,
is
to
be
mad
ones
self
,
and
to
endeavour
to
make
others
so
.
Therefore
others
say
,
that
the
Images
are
not
truly
and
properly
worshipped
,
but
the
things
represented
at
them
,
before
them
,
or
in
them
;
but
this
,
destroyes
the
worship
of
Images
,
and
is
against
the
practice
of
the
Church
,
which
directs
the
posture
,
words
,
and
signs
of
adoration
,
(
even
incense
)
to
the
Images
,
as
when
we
say
to
the
Cross
,
he
thought
it
safer
and
easier
to
take
Images
out
of
Churches
than
to
fix
the
just
bounds
of
Worship
and
to
prevent
Superstition
.
that
by
a
fiction
of
the
mind
,
supposing
the
Image
to
be
the
Person
represented
,
it
may
be
said
,
that
the
Image
is
to
be
worshipped
with
Latria
,
that
no
one
ancient
Writer
,
that
he
could
ever
see
,
did
allow
,
that
Images
might
any
way
be
worshipped
with
Latria
,
but
all
of
them
did
abominate
such
an
expression
.
that
the
doctrine
of
doth
rather
take
off
from
Images
,
that
true
and
real
worship
,
which
,
from
the
Nicene
Council
ought
to
be
given
to
them
,
and
terminated
on
themselves
though
for
the
sake
of
the
things
represented
by
them
.
Martinus
Peresius
Ayala
Martin
.
Peres
.
Ayal
.
de
tradit
.
p.
de
imagin
.
p.
that
the
doctrine
of
giving
Latria
to
Images
is
repugnant
to
Fathers
and
Councils
,
especially
to
the
Definition
of
the
Council
of
that
there
is
no
more
connexion
between
a
sign
and
the
thing
signified
,
than
between
two
relatives
,
as
between
Father
and
Son
,
and
although
the
Son
represent
the
Father
,
yet
no
man
will
say
,
that
by
the
same
act
of
knowledge
,
whereby
I
know
the
Son
as
a
Son
,
I
do
know
his
Father
,
for
then
the
Relative
opposition
would
be
taken
away
,
and
the
different
definitions
of
correlatives
;
so
,
although
by
the
Image
a
conception
doth
arise
of
the
thing
represented
,
yet
it
is
not
the
same
act
of
knowledge
whereby
I
apprehend
the
Image
and
the
thing
represented
:
but
suppose
it
were
so
,
there
is
not
the
same
reason
for
worship
as
for
knowledge
.
For
it
is
not
repugnant
to
an
Image
as
an
Image
to
be
apprehended
by
the
same
act
with
the
thing
represented
:
but
it
seems
repugnant
to
an
Image
as
an
Image
to
be
worshipped
with
the
same
worship
with
the
thing
represented
;
because
an
Image
,
however
considered
,
is
an
insensible
Creature
,
to
which
they
all
grant
no
worship
is
due
;
and
although
it
represent
never
so
much
,
it
doth
not
change
its
nature
,
but
a
block
remains
a
block
still
,
and
a
Stone
doth
not
become
rational
by
it
.
say
they
I
confess
the
whole
Person
as
clothed
is
worshipped
,
and
his
clothes
are
no
more
separated
,
than
any
other
habits
or
dispositions
he
hath
about
him
.
But
,
if
the
Kings
Robe
be
separated
from
his
Person
,
what
reason
is
there
to
worship
that
as
the
King
himself
is
worshipped
?
and
the
Princes
Image
is
neither
substantially
nor
accidentally
the
same
with
the
Prince
,
and
therefore
is
not
to
be
compared
with
his
Robe
;
and
although
some
honour
be
due
to
the
Kings
Image
,
yet
no
man
ever
saw
,
unless
by
the
compulsion
of
some
Tyrant
,
a
Princes
Image
worshipped
after
the
same
manner
that
his
Person
is
.
And
S.
gives
no
other
reason
for
the
worship
of
the
humanity
of
Christ
(
which
he
compares
with
the
Princes
Robe
)
but
because
it
is
united
to
the
Divinity
;
which
reason
cannot
hold
for
such
an
Imaginary
Union
,
between
the
Image
and
the
thing
represented
,
and
therefore
it
ought
not
to
be
worshipped
with
the
same
adoration
.
Besides
,
if
this
were
allowed
,
we
might
sacrifice
to
an
Image
,
as
well
as
do
other
acts
of
Latria
to
it
,
which
cannot
be
said
without
blasphemy
that
he
defines
nothing
,
and
submits
all
to
the
judgement
of
the
Church
.
Estius
Est.
in
sentent
.
l.
that
although
almost
all
the
Schoolmen
were
for
Latria
to
be
given
to
the
Cross
,
yet
that
it
is
point-blank
against
the
definition
of
the
Council
of
and
it
is
an
unsatisfactory
answer
to
say
,
they
only
were
against
Latria
to
be
given
to
Images
for
themselves
or
absolute
Latria
;
for
no
man
ever
doubted
of
that
,
that
they
were
not
to
have
divine
worship
for
themselves
;
and
the
Council
puts
a
distinction
between
the
worship
of
the
Image
and
the
Exemplar
;
and
joyns
Images
with
the
Gospels
and
Vessels
,
which
no
man
ever
thought
were
to
be
worshipped
with
any
kind
of
Latria
:
and
that
,
when
S.
saith
,
the
honour
of
the
Image
passes
to
the
Prototype
,
he
means
no
more
than
that
the
Image
is
honoured
for
the
sake
of
the
thing
represented
:
and
that
,
if
an
Image
may
be
worshipped
with
Latria
,
then
sacrifice
may
be
offered
to
it
,
which
was
condemned
in
and
the
and
then
those
things
which
have
a
nearer
conjunction
than
an
Image
may
be
better
worshipped
so
,
as
the
B.
Virgin
which
bore
him
in
her
womb
.
Neither
is
it
enough
to
say
,
they
have
proper
excellencies
of
their
own
;
for
they
might
receive
a
double
honour
,
the
one
proper
,
the
other
relative
;
and
supposing
no
danger
of
errour
,
then
it
might
be
done
,
and
yields
it
of
the
B.
Virgin
not
absolutely
,
but
by
reason
of
the
conjunction
between
Christ
and
her
while
he
was
in
her
womb
.
Vasquez
disp
this
may
be
the
sense
of
the
Councils
,
they
could
have
no
other
;
because
,
an
Image
cannot
be
lawfully
worshipped
any
other
way
,
than
as
in
and
by
that
the
exemplar
is
made
the
term
and
next
material
object
of
adoration
.
common
consent
of
their
Divines
Council
of
That
no
worship
is
to
be
given
to
Images
for
the
sake
of
any
Vertue
inherent
in
them
;
but
if
Images
be
worshipped
as
separated
from
the
exemplar
,
they
must
be
worshipped
for
some
virtue
inherent
in
themselves
;
and
whatever
impression
of
Sanctity
is
supposed
to
be
in
them
,
it
is
only
an
inanimate
sign
of
such
a
sanctity
as
doth
not
make
it
an
object
of
adoration
:
and
if
the
excellency
of
the
thing
represented
be
the
reason
moving
to
adoration
,
that
excellency
cannot
be
conceived
as
distinct
from
the
exemplar
when
it
makes
the
Image
capable
of
adoration
.
the
excellency
is
derived
from
the
exemplar
to
the
Image
,
that
there
is
an
inherent
vertue
in
the
Images
for
which
they
are
worshipped
,
which
is
contrary
to
the
Council
of
That
Council
makes
this
to
be
the
only
reason
of
worshipping
Images
,
because
the
honour
passeth
to
the
exemplar
,
which
shews
plainly
that
according
to
the
sense
of
it
,
they
are
to
be
worshipped
only
as
joyned
with
the
exemplar
,
and
by
no
means
as
separated
from
it
.
Basil
,
which
cannot
be
otherwise
understood
than
of
the
same
adoration
of
the
Image
and
exemplar
,
or
else
S.
Testimony
was
very
impertinently
alledged
in
the
Council
of
and
doth
not
serve
the
purpose
for
which
he
used
those
words
himself
because
no
inanimate
thing
is
of
it self
capable
of
worship
but
an
Image
considered
as
an
Image
,
but
without
the
exemplar
,
is
an
inanimate
thing
:
because
worship
is
a
token
of
submission
to
something
on
the
account
of
its
excellency
,
and
superiority
;
but
to
use
such
to
an
inanimate
thing
,
is
to
make
our selves
slaves
to
Images
,
which
would
be
Idolatry
:
and
on
the
same
account
a
man
uses
such
a
mark
of
submission
,
he
may
as
well
pray
to
Images
,
or
beg
something
of
them
,
as
a
servant
doth
of
his
master
,
Thomas
,
although
they
never
saw
the
seventh
Synod
,
yet
did
speak
the
sense
of
it
,
as
well
as
if
they
had
seen
it
:
and
when
that
Council
denies
Latria
to
Images
,
it
is
to
be
underderstood
only
of
the
inward
submission
of
the
Soul
,
and
not
of
the
external
acts
of
adoration
Councils
and
Fathers
that
it
may
be
delivered
absolutely
,
that
Images
are
to
be
worshipped
with
Latria
,
if
by
that
be
meant
the
same
worship
which
is
given
to
the
exemplar
;
and
that
the
doctrine
of
inferiour
worship
tends
to
folly
and
superstition
,
and
that
his
own
opinion
is
the
most
useful
to
be
preached
to
the
People
.
Suarez
Suarez
disp.
the
Author
of
it
must
necessarily
fall
into
the
abusive
and
improper
way
of
worship
which
is
condemned
in
for
he
takes
away
all
proper
worship
of
Images
,
and
makes
them
only
seem
to
be
worshipped
;
for
the
external
acts
of
adoration
,
without
the
internal
is
but
an
appearance
of
worship
,
and
no
real
worship
.
The
Prototype
may
be
worshipped
in
the
Image
,
and
the
Image
for
the
sake
of
the
Prototype
,
with
one
and
the
same
act
of
adoration
,
both
internal
and
external
:
esse
reale
i.
e.
esse
reale
civil
worship
School
Divinity
esse
reale
Persons
,
and
but
concomitanter
&
per
accidens
,
an
inferiour
manner
Suarez
,
the
Image
is
not
so
properly
adored
,
as
co-adored
,
as
the
Kings
Robe
is
with
his
Person
;
and
although
the
Image
be
really
different
from
the
Person
of
Christ
,
yet
he
is
worshipped
in
his
true
Being
as
represented
by
the
Image
,
and
as
it
were
vested
with
it
,
and
so
they
both
become
one
object
,
and
that
Person
is
worshipped
,
and
the
Image
together
with
him
with
the
very
same
act
of
adoration
.
to
them
as
represented
in
their
true
Beings
in
these
Trees
as
Trees
,
in
actu
signato
,
as
Images
in
actu
exercito
Person
represented
my
Reverence
person
represented
kissing
the
hem
of
his
garment
,
really
Vested
since
it
is
agreed
among
Catholicks
;
that
the
Reason
of
the
worship
of
the
Image
is
the
excellency
of
the
exemplar
;
that
may
be
considered
two
wayes
.
As
the
or
the
thing
it self
worshipped
in
and
by
the
Image
as
before
.
As
the
as
the
Reason
of
giving
worship
to
the
Image
it self
:
lawful
Worship
the
worship
not
fixing
immediately
on
the
thing
represented
but
on
the
Image
it self
,
although
on
the
account
of
the
exemplar
:
because
in
this
act
of
worship
there
is
nothing
omitted
but
a
directing
the
intention
to
the
exemplar
,
but
there
is
no
precept
that
requires
,
that
as
often
as
we
worship
the
Image
,
we
ought
to
direct
our
intention
farther
than
the
Image
it self
;
and
therefore
that
worship
is
lawful
.
And
although
,
an
inanimate
thing
be
not
,
be
adorable
in
se
propter
aliud
:
Bellarm.
de
cultu
Imag.
l.
That
the
Images
of
Christ
and
the
Saints
are
to
be
worshipped
not
only
so
as
they
terminate
the
worship
,
as
considered
in
themselves
,
and
not
meerly
as
they
represent
the
exemplar
:
Nicene
Council
Images
to
be
worshipped
and
not
with
Latria
:
but
if
the
Image
were
to
be
worshipped
with
a
respect
only
to
the
exemplar
,
then
it
could
not
be
denyed
that
an
Image
of
Christ
was
to
be
worshipped
with
Latria
.
He
would
not
have
it
said
before
the
people
that
Images
are
to
be
worshipped
with
Latria
,
but
rather
the
contrary
,
because
the
distinctions
necessary
to
defend
it
are
too
subtle
for
their
noddles
,
and
the
truth
is
,
the
men
that
make
them
do
hardly
understand
them
themselves
.
But
if
we
speak
among
our selves
and
of
the
plain
Truth
of
the
case
,
Images
may
be
worshipped
with
Latria
,
but
then
it
is
improperly
and
as
it
is
represented
in
the
Image
.
If
we
speak
of
worship
so
no
Image
is
to
be
worshipped
with
Latria
;
because
this
was
condemned
by
the
Nicene
Council
.
that
the
worship
which
ought
to
be
given
to
Images
is
analogically
and
reductively
the
same
that
is
given
to
the
exemplar
,
the
worship
of
an
Image
of
Christ
is
analogical
Latria
:
it
is
it
is
not
Latria
;
it
is
so
,
say
so
proper
worship
of
Images
is
not
so
yet
it
is
so
proper
worship
of
Latria
proper
worship
of
Latria
Christs
Person
Christs
Person
Latria
.
True
Bellarmin
,
when
he
is
worshipped
in
his
own
Person
,
but
not
as
he
is
in
an
Image
by
participation
true
object
of
Latria
Sacramental
species
Princes
Robe
worship
due
Bernardus
Pujol
Pujol
de
cultu
ador.
disp.
that
it
is
lawful
to
worship
the
Image
and
exemplar
with
the
same
act
of
adoration
as
one
complex
object
,
because
the
Church
doth
worship
the
Sacrament
of
the
Eucharist
with
Latria
,
as
it
is
one
complex
object
made
up
of
the
Species
and
Christ
himself
as
there
present
.
that
the
proper
worship
given
to
Images
is
not
meerly
analogically
and
reductively
Latria
,
but
properly
,
although
more
imperfect
,
like
that
which
is
given
to
the
humanity
of
Christ
,
and
therefore
,
the
meaning
of
the
Council
was
only
to
exclude
absolute
Latria
,
and
not
relative
Ysambert
.
ad
q.
that
when
the
Image
and
Prototype
are
worshipped
with
Latria
,
the
Image
is
a
terminative
object
of
that
adoration
,
at
least
as
a
part
to
make
one
entire
object
of
the
exemplar
and
the
Image
.
Card.
Lugo
Lugo
de
Myst.
Incarn
.
disp.
hath
not
spoken
clearly
to
this
point
,
about
the
aggregate
object
,
made
up
of
the
Image
and
the
exemplar
;
for
,
if
internal
adoration
were
allowed
to
the
Image
as
a
partial
object
,
it
would
go
a
great
way
to
the
proving
that
the
Image
it self
may
be
so
worshipped
without
the
worship
of
the
exemplar
:
and
he
thinks
,
that
the
same
act
of
adoration
may
be
terminated
both
on
the
Image
and
the
exemplar
:
and
that
this
aggregate
object
hath
a
sufficient
excellency
to
terminate
inward
worship
upon
the
Image
as
a
part
of
that
object
.
Arriaga
Arriag
.
de
Incarn
.
disp.
that
we
may
say
absolutely
,
that
is
due
to
the
Image
of
Christ
,
to
Images
humanity
of
Christ
Nicene
Council
that
they
spake
not
of
the
Images
of
God
,
but
of
Angels
and
Saints
,
to
which
no
doubt
Latria
is
not
due
that
no
Images
of
Creatures
are
to
be
worshipped
with
Latria
;
therefore
,
they
did
worship
the
Image
of
God
with
Latria
.
Petav.
de
Incarn
.
l.
that
the
design
of
the
Council
of
was
only
to
exclude
absolute
Latria
,
and
not
relative
:
Greek
excerpta
that
the
Image
doth
not
differ
in
Hypostasis
from
the
Prototype
but
only
in
nature
:
from
whence
he
inferrs
,
that
it
is
the
same
act
of
adoration
to
the
Image
and
the
thing
represented
.
distinct
hypostates
that
they
did
not
look
on
them
as
such
,
but
only
as
representations
,
Nicene
Fathers
Roman
Church
absolute
Latria
the
Image
and
Christ
to
make
up
one
entire
object
of
adoration
.
Relative
Latria
humanity
of
Christ
Roman
Church
external
acts
of
adoration
genuflections
,
prostrations
,
burning
of
Lights
and
Incense
,
inferiour
adoration
thing
represented
Roman
Church
publick
Offices
Latria
is
due
to
the
Cross
of
Christ
,
viz.
the
manner
of
procession
at
the
reception
of
the
Emperour
Pontificale
Rom.
Ordo
ad
recip
.
Imperat.
Rubr.
that
the
Cross
of
the
Legat
ought
to
have
the
right
hand
,
quia
debetur
ei
Latria
,
lawfully
be
given
to
it
that
it
is
due
to
it
,
solemn
prayers
Pontific
.
in
Benedict
.
Novae
Crucis
.
new
Cross
new
Cross
hoc
lignum
Crucis
tuae
,
this
Wood
of
thy
Cross
,
a
wholsome
remedy
to
mankind
,
a
strengthener
of
faith
,
an
increaser
of
good
works
,
the
redemption
of
Souls
,
a
Comfort
,
protection
and
Defence
against
the
cruelty
of
our
enemies
.
Roman
Church
that
they
believed
no
vertue
in
Images
,
nor
hoped
for
any
thing
from
them
?
Holy
Water
new
sign
Bishop
kneels
,
adores
B.
Virgin
Ceremoniale
Romanum
Agnus
Dei's
Sacrar
.
Cerem
.
l.
c.
de
consecr.
Agnus
Dei.
Agnus
Dei's
good
against
the
Devil
,
good
against
Storms
,
pestilence
,
falling-sickness
,
the
worship
of
them
Greek
Emperour
Agnus
Dei's
Agnus
Dei's
Balsamus , & munda cera cum Chrismatis unda , Conficiunt Agnum ; quod munus do tibi magnum : Fonte velut natum per mystica sanctificatum . Fulgura de sursum depellit , omne malignum Peccatum frangit , ut Christi sanguis : & angit . Pregnans servatur ; simul & partus liberatur . Dona defert dignis ; virtutem destruit ignis , Portatus munde de fluctibus eripi● unde .
Quarant
.
in
Sum.
Bullar
.
p.
Stephanus
Quaranta
Images
of
Wax
Morte repentina servat , Sataneque ruina . Si quis honoret eum , retinet super hoste Cropheum , Parsque minor tantum tota valet integra quantum . Agnus Dei , miserere mei , Qui crimnia tollis , miserere nobis .
It
is
not
to
be
questioned
,
Azorius
,
but
,
the
Pope
himself
having
made
these
prayers
over
them
Azor.
Instit.
Mor.
l.
seventh
year
they
will
have
the
effects
prayed
for
,
if
they
be
used
with
that
due
reverence
and
devotion
which
is
required
.
Agnus
Dei's
Cardinal
Baronius
Baron
.
ad
A.
D.
Rasponi
.
Baronius
the
newly
baptized
used
to
have
them
hanged
about
their
Necks
,
instead
of
the
little
Amulets
the
Gentiles
put
upon
their
Childrens
necks
against
fascination
.
For
,
it
being
impossible
to
break
off
all
the
Gentile
Customes
,
in
those
who
were
become
Christians
,
they
were
allowed
the
continuance
of
them
,
so
they
were
turned
to
the
worship
of
the
True
God
.
Card.
Rasponi
Raspon
.
de
Basil.
Lateran
.
l.
that
instead
of
the
little
Images
of
false
Gods
,
these
were
invented
to
be
worn
for
the
same
purposes
,
the
driving
away
the
mischiefs
both
of
body
and
soul.
holy
Water
Roman
Rituale
Baptism
.
little
Images
great
vertues
divine
worship
Dio
l.
Caesar
carried
a
little
Image
of
Sueton.
in
Neron
.
c.
which
he
secretly
worshipped
three
times
a
day
a
little
Image
of
the
Ammianus
Marcellinus
Ammian
.
Marcell
.
l.
Apulei
.
Apolog.
a
little
which
he
worshipped
,
which
ought
not
to
be
touched
but
with
pure
hands
,
being
a
consecrated
thing
Azor.
l.
that
no
Laymen
ought
to
touch
an
for
the
very
same
reason
,
because
they
are
consecrated
:
Carolus
Borromaeus
Acta
Ecclesiae
Mediolan
.
sub
S.
Carolo
Borrom
.
l.
that
when
any
Artificer
makes
a
golden
or
Crystal
case
to
put
an
in
,
he
must
not
presume
to
touch
it
either
with
his
Gloves
,
or
with
any
instrument
;
but
he
must
send
for
one
in
holy
Orders
to
put
it
into
the
case
.
solemn
Prayers
Christian
Rome
Heathen
Rome
Pompous
Procession
publick
worship
Priests
.
Before
Consecration
Quintil.
declam.
Quintilian
;
they
are
only
the
Works
of
Mens
hands
,
it
is
that
which
brings
God
into
them
,
and
makes
them
fit
to
be
set
up
for
worship
;
this
therefore
is
not
to
be
permitted
to
all
,
but
only
to
those
whose
hands
are
pure
,
and
devoted
to
sacred
things
.
Pontifical
Books
;
but
perhaps
Guth
.
de
Vet.
jure
Pontific
.
l.
they
had
none
at
all
;
no
more
than
they
had
in
the
Consecration
of
Emperours
Minucius
Felix
Minuc
.
p.
an
Image
to
become
a
God
proper
Images
to
that
God
,
whom
that
Image
represented
,
the
Temple
was
dedicated
,
and
the
rest
,
Serv.
in
Georg.
were
only
to
beautifie
the
Temple
.
Vitruvius
Vitruv.
l.
the
Images
were
to
be
above
the
Altars
,
that
they
who
came
to
pray
and
sacrifice
at
the
Altar
,
might
look
on
the
Divinity
Guther
.
de
Vet.
jure
Pontif.
l.
Gevart
.
Numis
.
Tab.
High
Altar
Fest.
v.
Auclabris
the
high
Altar
lower
Altar
High
Altar
offer
incense
and
prayers
Arnob.
l.
they
did
cast
their
incense
into
the
Fire
,
before
the
Images
of
the
Gods
,
which
,
they
believed
to
be
the
chief
part
of
worship
,
and
to
have
the
greatest
influence
on
propitiating
the
Gods
.
diviner
parts
old
Romans
before
the
Images
of
their
Gods
Deorum
ante
ora
prostrati
Lucret.
l.
Caesar
de
bellociv
.
l.
Lucan
.
l.
moestaeque
tenent
delubra
catervae
their
prayers
before
the
Images
of
their
Gods
the
Images
themselves
for
Gods
Guth
.
de
Vet.
jure
Pontif.
l.
Arnob.
l.
Divine
Honour
carrying
them
in
Pomp
solemn
Festivals
Dionys.
Halic
.
l.
they
carried
their
Gods
from
the
Capitol
through
the
into
the
great
and
after
the
several
Orders
of
men
in
the
Procession
,
at
last
came
the
Images
of
the
Gods
carried
upon
mens
backs
;
and
when
this
procession
was
over
,
the
prayers
and
sacrifices
began
.
Divine
Honours
Suet.
in
Iul.
l.
sacred
Procession
Rome
Christian
set
Forms
Roman
Pontifical
Nicene
Council
publick
worship
Roman
Church
high
Altar
Heathen
Rome
the
Priest
is
to
go
up
to
the
middle
of
the
Altar
,
Missal
.
de
Intr.
Part.
and
there
having
kissed
the
Altar
,
he
puts
the
incense
into
the
Thuribulum
,
which
he
is
to
do
three
times
with
his
right
hand
,
and
his
left
hand
on
his
breast
;
having
done
this
,
he
makes
a
profound
Reverence
to
the
Crucifix
over
the
Altar
Gavantus
)
and
three
times
incenseth
that
Gavant
.
in
Miss.
p.
then
bowing
again
to
the
Crucifix
he
incenseth
the
Altar
Mass.
If
there
be
any
Reliques
or
Images
of
Saints
about
the
Altar
,
after
the
incensing
and
adoration
of
the
Crucifix
,
before
the
Priest
goes
from
the
middle
of
the
Altar
,
he
first
incenseth
those
on
the
right-hand
,
and
then
making
his
Reverence
to
the
Cross
,
he
doth
the
same
to
those
on
the
left-hand
.
Philander
Philand
.
in
Vitr
.
l.
right
placing
That
the
due
placing
of
Images
is
over
the
Altars
,
Tursel
.
hist.
Lauren.
l.
Matthaeus
Riccius
Trigaud
.
de
Christian.
Exped.
apud
Sinas
l.
That
in
they
placed
the
Image
of
the
B.
Virgin
on
the
Altar
,
where
they
every
day
did
offer
their
Devotions
.
Aloysius
Novarinus
new
sort
of
worship
Novar
.
Elect.
sanc.
l.
B.
Virgin
big-bellied
,
with
Christ
in
her
Womb
That
he
caused
an
Altar
to
be
erected
,
and
an
Image
to
be
set
up
for
this
worship
,
first
at
and
desires
it
may
be
generally
received
,
as
the
most
excellent
way
of
her
worship
,
to
promote
which
,
he
had
written
Book
)
Of
the
Life
of
Christ
in
the
Womb
of
the
Virgin
.
praying
to
Images
prostrations
,
genuflections
,
looking
as
devoutly
upon
the
Images
,
approaching
old
Roman
changed
the
Names
Heathen
Idolaters
Roman
Church
binding
the
Image
of
S.
to
get
a
good
Wind
Peter
Della
Valle
Della
Valle
Lett.
Boulay
Voyage
l.
it
much
used
,
and
not
without
success
among
the
Boulaye
le
Gouz
their
putting
the
Images
of
S.
and
the
B.
Virgin
,
with
their
Heads
forward
into
Wells
,
drawing
them
up
and
down
there
,
to
procure
rain
,
and
for
other
very
useful
purposes
.
barbarous
superstition
commonly
allowed
That
their
Church
does
allow
praying
to
the
Cross
in
the
most
express
and
formal
terms
of
Prayer
,
O
Crux
Ave
spes
unica
,
Hymn
.
ad
Vesper
.
Dom.
Passion
.
Pujol
de
ad
orat
.
disp.
Bernardus
Pujol
common
people
Church
it self
doth
speak
to
the
Cross
,
as
the
Image
of
Christ
praying
to
the
Image
solemn
adoration
Roman
Missal
Rubr.
Missal
.
de
feria
sextâ
in
Parasceue
.
Prayers
being
ended
,
the
Priest
goes
to
the
Epistle
side
of
the
Altar
,
and
there
takes
the
Cross
from
the
Deacon
;
and
then
turns
to
the
People
,
and
by
degrees
uncovers
a
little
of
it
from
the
top
,
and
begins
the
Antiphona
,
Then
the
Choire
sings
at
which
they
all
prostrate
themselves
(
not
to
the
earth
very
lowly
Reverence
)
Then
he
goes
forward
to
the
Corner
of
the
Altar
,
and
opening
the
right-hand
of
the
Crucifix
,
and
lifting
it
up
a
little
,
he
sings
louder
,
&c.
and
the
rest
sing
and
adore
again
;
then
he
goes
to
the
middle
of
the
Altar
,
and
uncovers
the
whole
Crucifix
,
and
lifts
it
up
and
sings
yet
louder
,
and
they
adore
,
as
before
.
When
this
is
done
,
the
Priest
carries
it
to
a
place
prepared
before
the
Altar
,
and
there
kneeling
he
places
it
;
then
he
pulls
off
his
Shooes
,
and
goes
to
worship
the
Cross
,
three
times
kneeling
,
before
he
kisses
it
:
and
after
him
,
the
rest
do
it
in
their
Order
.
laies
aside
his
Mitre
,
hath
his
Shooes
pull'd
off
,
Cerem
.
Sacr.
l.
and
goes
between
two
Cardinals
to
worship
the
Cross
which
he
kneels
three
times
at
a
convenient
distance
,
and
prays
,
and
then
kisses
it
:
and
so
all
the
Cardinals
two
and
two
,
and
the
rest
after
them
.
Roman
Missal
Roman
Church
solemn
adoration
solemn
supplication
Salve
sancta
Facies
nostri
Redemptoris
Image
,
to
purge
them
from
sin
and
bring
them
to
heaven
Bzov.
A.
That
it
hath
supreme
honour
among
Christians
,
and
hath
an
Altar
on
purpose
for
it
,
Grimaldus
)
in
S.
Church
at
&
was
in
the
Oratory
of
Pope
Monuments
of
the
consecration
of
that
Altar
are
still
preserved
among
other
Records
of
that
Church
:
which
had
Priests
belonging
to
it
.
people
fall
down
and
worship
it
S.
Andrew
Aen.
Sylv.
Comment.
l.
The
Pope
coming
in
Romp
with
the
Cardinals
and
Clergy
to
that
part
of
the
Church
where
the
was
,
commanded
it
to
be
shewn
.
Forthwith
the
Cardinal
of
S.
goes
up
the
steps
,
and
shews
the
venerable
and
sacred
Image
,
the
people
three
times
crying
out
Mercy
.
It
was
,
a
wonderful
thing
at
one
time
to
see
our
B.
Saviour
Image
)
and
the
Reliques
of
the
Apostle
;
and
the
Pope
and
Cardinals
and
Clergy
kneeling
and
praying
with
their
heads
uncovered
,
Veronica
?
Gretser
Gretser
de
Imag.
non
manufactis
c.
That
in
some
Missals
there
was
a
with
an
Indulgence
granted
by
to
those
who
said
that
Mass
,
or
but
the
there
mentioned
;
after
which
follows
the
&c.
full
of
devout
affections
the
Psalm
made
by
for
the
honour
of
the
Bolland
.
in
Febr.
Sect.
of
which
Cathedral
Church
kind
of
Sacred
horrour
Bollandus
,
twice
a
year
.
Lucius
Marinaeus
Luc.
Marinae
.
Sic.
de
reb
.
Hispan
.
l.
There
is
so
much
Divinity
in
it
,
that
no
man
can
tell
what
colour
it
is
of
;
and
that
the
worship
of
it
hath
mightily
enriched
the
place
handkerchief
had
three
foldings
distinct
Image
Lucius
Marinaeus
solemnly
worshipped
Luc.
Marin
,
ib.
was
found
by
a
Merchant
in
an
Ark
floating
on
the
Sea
The
Divinity
of
which
Image
being
pray'd
to
,
abundance
of
infirm
persons
were
healed
.
Spain
,
That
he
did
most
devoutly
worship
a
certain
Image
of
God
,
which
he
carried
about
with
him
.
he
obtained
easily
and
alwaies
,
what
ever
he
duely
prayed
for
to
the
Image
.
Divine
Image
of
Christ
solemn
supplications
sacred
Sindon
shewed
twice
a
year
upon
a
Mountain
near
the
City
,
where
vast
numbers
of
people
meet
to
adore
it
;
and
the
Devils
roar
at
the
opening
of
it
,
and
the
Skies
of
a
sudden
clear
,
although
it
rained
before
,
when
it
is
shewed
,
and
doth
such
mighty
wonders
,
that
Chifflet
.
de
linteis
sepulchr
.
Christi
.
c.
Presenti
Divin●
Numine
semper
affulget
hath
alwaies
a
Divine
Presence
with
it
;
forty
hours
prayers
,
are
often
made
to
it
extraordinary
necessities
it
is
carried
in
procession
like
the
Ark
,
(
but
more
holy
than
the
Ark
)
and
in
a
time
of
general
Pestilence
,
they
finding
no
other
remedy
did
fly
into
the
Sanctuary
and
protection
of
this
Divine
Image
,
and
thereupon
the
City
instituted
a
society
and
solemn
procession
to
the
honour
of
it
every
year
,
on
the
third
of
to
which
other
Cities
of
joyned
themselves
;
and
granted
an
Indulgence
to
the
Altar
erected
for
the
honour
of
this
Image
:
which
is
called
allowed
practice
Roman
Church
Solemn
Processions
Constance
,
Which
was
done
Baron
.
Martyrol
.
Aug.
by
a
decree
of
that
Council
;
when
upon
the
Plague
raging
there
,
his
Image
was
carried
through
the
City
in
solemn
Pomp
,
upon
which
the
Plague
stayed
:
from
this
example
,
his
Images
were
every
where
set
up
,
and
Altars
,
Chappels
,
and
Temples
erected
to
him
.
The
Procession
at
wherein
the
Pope
and
Cardinals
went
barefoot
,
the
Image
of
S.
and
the
Image
of
our
Saviour
in
the
being
solemnly
carried
to
gain
a
victory
over
the
Turks
.
Cardinal
Rasponi
Claccon
.
in
Paulo
Bzov.
A.
Rasponi
de
Basil.
Later
.
l.
That
is
thought
to
be
the
most
effectual
way
to
obtain
favour
and
mercy
of
God
,
to
carry
the
Image
of
our
Saviour
from
the
Church
in
a
solemn
Procession
to
S.
for
then
they
think
their
prayers
are
most
sure
to
be
heard
,
when
the
Image
of
Christ
stands
by
that
of
the
B.
Virgin
,
whose
Authority
and
Favour
is
so
great
with
her
Son
.
found
when
he
carried
the
Image
on
his
own
shoulders
barefoot
,
the
people
following
him
,
when
he
was
much
distressed
by
Assumption
of
the
B.
Virgin
Pope
and
Cardinals
keep
the
Vespers
at
S.
Benedictus
Canon
Peters
)
those
being
ended
Pope
returns
to
the
the
Cardinals
take
from
the
Chappel
of
S.
the
Image
of
our
Saviour
,
but
first
,
the
Pope
and
Cardinals
,
barefoot
,
make
seven
bowings
,
and
then
open
the
Image
and
kiss
the
feet
of
it
,
then
this
Image
is
carried
with
great
Pomp
and
Devotion
,
with
Torches
burning
,
and
the
People
singing
through
those
Streets
of
the
City
that
have
been
most
troubled
with
Serpents
and
Devils
;
for
which
cause
Pope
appointed
this
Procession
nocturnal
Procession
That
a
miracle
happened
of
not
consuming
the
wax
of
the
Torches
,
this
Procession
Rogation
Week
B.
Virgin
solemn
Procession
Mount
Gardia
Gonon
.
Chronic.
Deip.
p.
publick
supplications
great
Rain
Cardinal
Albergati
Procession
against
Rain
four
daies
Easter
Week
,
Sedulius
solemn
Procession
B.
Virgin
Sedul
.
de
Virgine
Mosae
Traject
.
c.
The
Image
is
taken
out
of
the
Chappel
,
and
placed
in
the
middle
of
the
Church
for
more
solemn
adoration
;
where
the
People
continue
at
their
prayers
all
night
,
before
the
Image
;
at
which
times
,
the
officers
of
the
Church
have
given
away
seventeen
thousand
little
Images
of
the
B.
Virgin
with
Indulgences
:
where
,
it
is
a
pleasant
sight
to
behold
children
,
Boys
,
Virgins
,
Matrons
,
Men
,
only
covered
with
linnen
or
flannen
shirts
,
and
barefooted
to
approach
,
to
worship
,
to
kneel
,
and
even
to
creep
about
the
Image
of
the
B.
Virgin
;
and
watering
the
very
ground
with
their
Tears
:
Many
from
the
head
to
the
knees
having
iron
Armour
next
to
their
bodies
;
going
upon
their
bare
knees
the
whole
Procession
;
and
drawing
heavy
chains
of
Iron
fastened
to
their
Feet
.
After
Mass
performed
to
the
honour
of
the
B.
Virgin
,
Marian.
l.
and
the
chords
of
S.
are
distributed
among
the
great
Persons
,
(
which
they
carry
upon
their
garments
that
day
like
shoulder
belts
)
the
Procession
begins
;
first
a
Crucifix
is
carried
by
one
of
the
Friers
,
whom
a
great
number
follows
of
men
,
women
,
and
Children
;
all
barefoot
,
with
only
linnen
or
flanen
shifts
,
with
Torches
in
their
hands
,
in
the
habit
of
penitents
with
great
silence
praying
and
weeping
as
they
go
.
In
the
year
there
were
about
a
thousand
in
this
dress
,
among
whom
were
not
a
few
men
who
covered
their
Heads
with
Iron
Head-pieces
that
they
might
not
be
known
.
Many
women
drew
their
Children
after
them
that
could
hardly
go
;
and
others
carried
them
sucking
at
their
breasts
;
and
an
old
Woman
that
could
not
go
,
was
carried
in
her
bed
.
After
these
followed
the
Whippers
under
the
peculiar
care
of
the
Iesuits
,
with
their
faces
covered
and
barefoot
.
Then
followed
another
Cross
;
after
them
the
Franciscans
singing
to
the
Praise
of
the
B.
Virgin
;
then
the
chief
Citizens
,
then
the
Officers
of
her
Chappel
,
then
the
Torch
bearers
immediately
before
the
sacred
Image
,
which
the
choicest
Virgins
carried
on
their
shoulders
:
then
followed
a
Company
of
armed
men
,
who
had
vowed
this
service
to
the
Virgin
for
several
years
.
In
that
year
there
were
persons
stark
naked
(
only
where
nature
would
not
allow
it
)
that
had
iron
armour
on
their
bodies
from
head
to
foot
;
and
most
of
them
drawing
a
heavy
chain
fastened
to
their
right
foot
,
that
they
might
go
more
uneasily
;
their
linnen
drawers
did
shew
how
the
blood
dropt
from
their
flesh
by
the
pinching
of
the
Armour
;
and
the
very
way
was
sprinkled
with
blood
;
after
these
,
the
Magistrates
of
the
City
followed
,
and
the
Consuls
and
Senatours
all
bearing
torches
before
the
Host
,
which
was
carried
under
a
silken
Canopy
,
with
a
most
profound
Reverence
;
then
came
in
the
last
place
,
the
Governour
,
the
Nobility
,
and
a
vast
multitude
of
all
sorts
of
people
;
and
for
eight
dayes
together
many
people
walked
the
same
round
out
of
great
devotion
.
Pompa
Circensis
old
Rome
Peter
della
Valle
Heathen
Indians
Pet.
della
Valle
lett.
to
be
very
like
those
used
among
Christians
,
when
the
Images
of
Saints
are
carried
in
procession
,
when
any
Body
or
Fraternity
go
in
Pilgrimage
to
in
the
Holy
Year
B.
Virgin
Imago
primisaec
.
soc
.
Iesu
l.
Courtray
for
nine
dayes
together
,
wherein
there
have
been
nine
thousand
persons
:
In
the
year
the
plague
raging
there
,
a
solemn
supplication
was
appointed
with
a
of
the
through
the
City
,
with
wonderful
devotion
;
and
at
with
an
incredible
number
of
people
;
and
a
thousand
torches
of
Virgin
wax
Brussels
,
Antwerp
,
Mechlin
Otho
Zylius
Otho
Zyl
.
histor.
B.
Mar.
Sylvaeduc
.
l.
B.
Virgin
Infanta
Isabella
Chappel
just
over
the
Altar
B.
Virgin
a
new
confraternity
was
instituted
in
Spain
of
the
Slaves
of
the
B.
Virgin
,
by
one
Barth
.
de
los
Rios
hierarch
.
Marian.
l.
whose
custome
was
to
salute
one
another
with
those
words
,
instead
of
and
this
Sodality
was
established
with
large
Indulgences
by
and
afterwards
was
begun
in
having
fetters
as
the
badge
of
this
Slavery
,
and
new
Indulgences
from
for
the
establishing
this
Society
it
happened
luckily
,
that
an
officer
of
the
King
of
's
Fleet
being
sick
at
pretended
to
discover
a
great
Secret
to
then
Preacher
to
that
he
had
a
most
admirable
Image
of
the
B.
Virgin
,
which
had
been
worshipped
for
years
in
the
Cathedral
Church
of
and
had
spoken
to
the
last
Catholick
Bishop
,
and
had
miraculously
escaped
the
Hereticks
hands
;
and
was
designed
for
a
present
to
but
he
,
(
wretch
that
he
was
)
upon
a
promise
made
by
the
Franciscans
of
his
own
Countrey
in
of
praying
for
his
Soul
and
his
Families
,
had
intended
to
have
carried
it
thither
,
which
he
found
was
displeasing
to
the
B.
Virgin
by
his
dangerous
sickness
;
and
he
hoped
upon
this
confession
she
would
have
mercy
upon
him
;
and
therefore
he
desired
him
to
present
this
Image
to
her
Highness
in
the
name
of
the
Catholicks
of
which
was
received
by
her
with
wonderful
devotion
,
and
she
said
her
prayers
before
it
morning
and
evening
;
but
this
did
not
satisfie
her
,
for
she
resolved
to
have
this
Image
carried
to
with
a
solemn
procession
,
and
for
that
purpose
obtained
an
Indulgence
from
for
all
those
who
should
attend
it
;
and
a
rich
and
magnificent
Altar
was
erected
,
over
which
the
Image
was
to
be
placed
:
and
banners
were
made
with
this
inscription
,
&c.
after
which
on
the
Procession
was
performed
with
all
imaginable
Pomp
,
and
kept
for
eight
dayes
together
:
and
yet
after
all
this
,
one
a
learned
Scotchman
shewed
in
a
Discourse
presented
to
that
upon
the
best
enquiry
he
could
make
,
this
famous
Image
was
a
meer
imposture
,
and
a
trick
of
a
crafty
merchant
to
procure
some
advantage
to
himself
by
it
;
but
the
poor
man
was
imprisoned
for
this
discovery
,
and
forced
to
make
a
publick
Recantation
:
and
the
Worship
of
this
Image
was
advanced
,
and
a
solemn
supplication
,
and
procession
with
it
observed
every
year
B.
Virgin
solemn
processions
B.
Maria
de
Remediis
B.
Maria
de
Victoriâ
Popes
Bulls
B.
Virgin
Roman
Church
allowed
practises
Heathen
Rome
Roman
Church
solemn
prayers
Heathen
Idolaters
bowings
,
prostrations
,
Lights
,
Incense
,
solemn
Processions
Images
,
carrying
T.
G.
that
God
herein
did
forbid
himself
to
be
worshipped
by
a
Crucifix
,
or
such
like
sacred
Image
;
and
that
the
design
of
the
Law
is
only
to
forbid
the
Worship
of
Idols
.
The
first
part
,
T.
G.
p.
toucheth
not
the
worship
of
Images
,
nor
of
God
himself
by
them
,
but
only
the
making
them
;
the
second
forbids
indeed
in
express
terms
to
bow
our selves
down
to
the
Images
themselves
,
but
speaks
not
one
word
of
the
lawfulness
or
unlawfulness
of
worshipping
God
himself
by
them
.
To
bow
our selves
down
to
the
Images
themselves
,
without
any
relation
to
God
,
is
by
the
concession
of
all
to
worship
them
instead
of
God
;
The
Iews
we
know
did
worship
God
by
bowing
down
before
the
Ark
and
the
Cherubims
,
and
yet
they
did
not
worship
them
instead
of
God
;
therefore
,
that
by
Image
an
Idol
is
to
be
understood
,
and
that
by
Idol
such
an
Image
as
is
made
to
represent
for
worship
a
figment
that
hath
no
real
Being
;
and
by
similitude
,
an
Image
or
resemblance
of
some
real
thing
,
but
falsely
imagined
to
be
a
God
.
T.
G.
a
meer
figment
set
up
for
worship
,
worship
of
Images
T.
G.
an
Idol
as
represents
a
meer
figment
set
up
for
worship
.
natural
importance
natural
importance
First
Commandment
Thou
shalt
have
no
other
Elohim
besides
me
Scripture
,
Magistrates
T.
G.
Imaginary
Beings
T.
G.
Imago
(
Isa.
T.
G.
T.
G.
p.
that
the
LXX
.
generally
translating
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
had
some
particular
reason
to
render
it
Idol
here
;
and
because
this
is
a
word
of
stricter
signification
,
it
ought
to
regulate
the
larger
;
and
in
the
other
places
,
there
is
still
some
term
or
clause
restraining
the
words
to
such
a
graven
thing
or
Image
,
as
is
made
to
be
compared
with
God
or
to
be
the
object
of
divine
worship
,
that
is
,
to
be
an
Idol
.
graven
Image
object
of
Divine
worship
representation
of
a
meer
Figment
particular
reason
that
this
Commandment
doth
not
forbid
the
making
any
sculpture
or
similitude
,
to
make
it
for
worship
;
because
it
follows
,
thou
shalt
not
fall
down
to
them
and
worship
them
.
Montan.
de
Gen.
&
Regen
.
Adam
.
l.
Nicolaus
Faber
divine
worship
T.
G.
that
the
Law
speaks
not
one
word
of
the
unlawfulness
of
worshipping
God
himself
by
an
Image
?
T.
G.
that
an
Image
when
it
is
made
an
object
of
Divine
worship
becomes
an
Idol
?
T.
G.
T.G.
p.
that
the
making
such
Images
as
are
conceived
to
be
proper
Likenesses
or
representations
of
the
Divinity
,
is
against
the
Nature
and
unalterable
Law
of
God
?
T.G.
p.
such
frequent
self
contradictions
are
the
natural
consequences
of
a
Discourse
not
grounded
upon
Truth
;
and
although
the
Reader
may
think
I
take
delight
to
discover
them
in
my
Adversary
,
yet
I
can
assure
him
it
is
a
much
greater
grief
to
me
to
see
so
subtle
a
Wit
so
often
intangled
in
them
?
T.
G.
that
when
he
saith
an
Image
being
made
the
object
of
divine
worship
is
an
Idol
,
he
doth
not
understand
it
of
an
Image
of
God
,
but
when
the
Image
it self
is
taken
for
God
Likenesses
of
God
Roman
Church
,
Images
Divine
worship
Images
themselves
T.
G.
p.
particular
reason
to
the
representation
of
a
meer
figment
for
worship
?
T.
G.
Catholick
Lexicons
must
be
only
Heathen
Images
Greek
Authors
representation
of
real
Beings
B.
Virgin
Roman
Church
Bellarm.
de
.
Imag.
l.
their
design
herein
is
to
shew
that
the
Images
worshipped
in
the
Church
of
cannot
be
Idols
,
because
they
are
representations
of
real
Beings
.
imaginary
representation
representation
of
something
that
really
is
.
Latin
Glossaries
simulachra
Images
Roman
Church
T.
G.
Simulachrum
quod
humana
effigie
factum
&
consecratum
est
:
an
Image
made
and
consecrated
in
the
figure
of
a
man
:
Catech.
Rom.
explic
.
praec.
Onuphr
.
de
urb
.
Eccl.
de
Basil.
Lateran
.
Carol.
Borrom
.
in
Concil
Isid.
Orig.
l.
Plut.
vit.
Syllae
Is
it
not
enough
to
carry
such
an
Idolum
about
me
,
but
I
must
leave
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
Image
of
an
Image
?
Chaldaick
Oracles
Psell.
in
.
Orac.
Chaldaic
.
p.
That
according
to
the
Platonists
,
the
mind
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Image
of
God
;
and
the
rational
soul
,
the
Image
of
the
mind
,
and
the
irrational
,
the
Image
of
the
rational
;
and
nature
of
the
irrational
soul
;
and
the
body
of
the
Image
of
Nature
;
and
Matter
of
the
Body
.
Ecclesiastical
sense
Tertul.
de
Idol
.
c.
Eorum
Imagines
Idola
;
imaginum
consecratio
Idololatria
:
Their
Images
were
Idols
,
and
the
consecration
of
them
is
Idolatry
That
all
service
of
an
Idol
is
Idolatry
,
and
every
representation
is
an
Idol
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifies
a
form
or
representation
of
a
thing
.
Greek
Etymologist
Image
of
things
conveyed
to
our
sight
,
Diogenes
Laertius
held
Vision
to
be
performed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
the
incursion
of
Images
Diog.
Vit.
Democr
.
Cicer.
ad
Attic.
l.
Plut.
de
placit
Philos.
l.
joyned
raies
to
the
Images
reflection
in
a
glass
was
performed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
the
subsistence
of
the
Images
.
Cicero
,
Lucretius
,
by
Imagines
;
Catius
Lucret.
l.
Cic.
ep.
l.
August
.
ep.
Macrob.
Sat.
l.
proper
representations
of
things
to
our
sight
represented
things
that
were
not
,
real
Beings
Odyss.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
v.
That
these
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
were
exactly
like
the
Persons
they
represented
as
to
Age
,
Stature
,
Habit
,
and
every
thing
:
representation
of
Poetical
use
some
real
Being
which
it
represents
:
Roman
Church
representation
of
something
that
is
not
?
natural
importance
Greek
Authors
Wisd.
c.
That
Fathers
having
lost
their
Children
,
made
Images
of
them
,
and
appointed
solemnities
to
be
kept
before
them
,
as
if
they
were
Gods
;
then
by
degrees
,
Princes
passed
these
things
into
Laws
,
and
made
men
to
worship
graven
Images
:
and
thus
either
out
of
affection
or
flattery
the
worship
of
Idols
began
:
really
in
Being
heavenly
bodies
Work
of
mens
hands
living
creature
Fulgent
.
Mythol
.
l.
being
greatly
afflicted
for
the
loss
of
his
son
made
an
Image
of
him
,
and
all
his
servants
to
please
him
did
what
they
could
to
adorn
this
Image
,
and
some
when
they
had
offended
ran
to
it
as
a
Sanctuary
;
from
hence
,
came
the
worship
of
Idols
Eutych
.
Annal.
Tom.
That
when
a
great
man
was
dead
,
they
set
up
his
Image
on
his
Sepulchre
;
from
whence
the
World
was
filled
with
Idols
,
with
Images
of
Men
,
Women
,
and
Children
Herod
.
l.
Lucian
.
de
Deâ
Syr.
Assyrians
.
Epiphanius
Epiph.
l.
it
went
no
farther
than
to
Pictures
in
his
time
Nahor
.
Cedrenus
Cedren
.
hist.
Comp.
p.
and
his
Companions
made
Statues
for
the
honour
of
those
who
had
done
any
famous
action
;
which
their
posterity
misunderstanding
,
worshipped
them
as
Gods
.
representations
of
things
that
had
real
Beings
.
representations
of
what
had
no
real
Beings
,
Images
.
Sanchoniathon
Taautus
made
the
Images
in
with
Wings
with
four
Euseb.
Praep.
Evang.
l.
and
the
rest
of
the
Gods
with
two
.
upper
part
is
of
humane
shape
,
and
the
lower
of
a
Fish
face
of
a
Ram
,
and
another
of
a
Dog
,
Second
Commandment
humane
shape
real
beings
T.
G.
representation
of
something
that
had
no
real
Being
just
like
it
the
Image
of
a
man
Euseb.
Praep.
Evang.
l.
or
the
Creator
of
the
world
was
worshipped
under
such
a
representation
among
them
?
Plut.
de
Isid.
&
Osiri
.
p.
That
they
only
worshipped
the
immortal
God
,
or
the
Creator
under
the
Image
of
a
man
,
no
real
resemblance
in
nature
,
and
such
Images
which
represent
that
which
hath
no
real
Being
Egyptian
Images
Symbolical
Images
T.
G.
Second
Commandment
face
a
man
representation
of
something
that
had
no
real
Being
Clemens
Alexandrinus
Clem.
Alex.
Str.
That
their
design
was
to
represent
hereby
that
God
was
both
to
be
loved
and
feared
real
object
of
worship
Pignor.
exposit.
Mensae
Isiacae
.
p.
Kircher
.
Sphinx
.
Mystagoga
par.
one
of
the
chief
and
most
common
Images
of
the
was
a
winged
Globe
with
a
Serpent
passing
through
the
middle
of
it
;
by
the
Globe
,
they
represented
the
Divine
nature
,
by
the
Serpent
,
the
spreading
of
life
,
and
by
the
wings
,
the
Spirit
of
the
World
.
real
Being
infinite
nature
goodness
of
God
:
Sometimes
they
represented
Providence
by
a
Scepter
with
a
Dogs
head
within
a
Semicircle
;
by
which
,
and
innumerable
other
waies
they
represented
the
hidden
Mysteries
of
the
Divine
Being
:
and
they
thought
this
Symbolical
way
most
pleasing
to
God
T.
G.
viz.
making
men
Anthropomorphites
to
shew
the
communion
of
nature
,
Porphyr
.
●e
abstin
.
l.
Symbolical
Images
proper
Likenesses
to
erroneous
conceits
of
the
Deity
Plut.
de
Isid.
&
Osir.
p.
That
when
they
represented
by
the
Image
of
a
man
,
with
the
head
of
a
Dog
,
they
only
intended
thereby
to
represent
Care
,
Watchfulness
,
and
Wisdom
:
and
that
they
represented
by
a
Scepter
with
an
eye
in
it
,
by
a
Hawk
,
They
meant
the
most
powerful
God
,
Apul.
Metamor
.
l.
Tacit.
hist.
l.
The
same
God
which
was
called
among
others
,
was
called
by
them
Mensa
Isiaca
Egyptian
Obelisks
true
and
perfect
Being
in
regard
of
his
nature
and
production
of
things
Oedip.
Aegypt
.
Tom.
Athanas.
Kircher
Symbolical
figures
humane
shape
Images
of
Baal
the
Idols
of
Baal
Assyrian
Belus
Phoenician
Beel
Samen
real
Being
Idol
.
Idols
Molten
Gods
Divine
worship
figments
of
mens
brains
dead
men
Hieron
.
in
Isai.
c.
imagines
Mortuorum
That
although
they
had
real
Beings
,
yet
their
Deities
were
fictitious
,
representation
of
meer
imaginary
Beings
,
Sphinxes
,
Tritons
,
Centaures
?
being
real
imaginary
Beings
imaginary
Deities
divine
worship
divine
worship
That
an
Idol
is
nothing
in
the
world
representations
of
real
Beings
Lyra
in
Lev.
was
in
the
fashion
of
a
man
Benjamin
Tudelensis
Benjam
.
Itiner
.
p.
ed
L'
Emper
That
two
femal
Images
stood
of
either
side
of
him
.
Kircher
Kirch
.
Pantheon
Hebraeorum
was
worshipped
in
the
form
of
a
Goat
:
had
the
figure
of
a
Dog
,
of
an
Ass
of
a
Mule
,
and
of
a
Horse
of
Serpents
and
Beasts
of
a
Hen
and
Chickens
of
Sheep
T.
G.
real
Beings
no
existence
Sphinxes
,
Tritons
,
Centaures
T.
G.
that
this
is
the
sense
of
the
Fathers
imaginations
of
things
that
were
not
divine
honours
Idol
,
to
represent
what
hath
no
existence
,
Idol
,
if
he
had
divine
worship
given
him
,
and
yet
were
not
God
.
Concil.
Nicaen
that
the
Arrians
were
justly
condemned
for
Idolatry
,
by
the
Catholick
Church
Catholick
Church
Image
.
Iustin
Martyr
Iust.
Martyr
.
dial
cum
Tryph.
p.
Thou
shalt
not
make
any
Image
or
similitude
.
Clemens
Alex.
Clem.
Alex.
Str.
l.
to
worship
graven
Images
not
to
make
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
either
a
graven
or
a
molten
Image
.
Orig.
c.
Cels.
l.
Tertull.
de
spect.
c.
the
meaning
of
the
Law
was
to
forbid
any
kind
of
Images
.
Tertullian
that
God
hereby
did
forbid
all
kind
of
similitude
,
how
much
more
any
Image
of
himself
:
De
Idol
.
c.
that
God
did
prohibit
all
similitudes
to
prevent
any
occasion
of
Idolatry
thou
shalt
not
bow
down
to
them
nor
worship
them
.
C.
Marcion
.
l.
the
brazen
Serpent
was
not
against
the
Law
,
being
not
for
worship
,
but
for
a
Remedy
;
nor
the
Cherubim
,
being
meerly
Ornaments
,
and
therefore
not
falling
under
the
Reason
of
the
Law
,
Images
,
Statues
c.
Marcion
.
l.
Cyprian
.
de
exh
.
Martyr
.
c.
they
are
such
as
the
Psalmist
speaks
of
,
that
have
mouths
and
speak
not
,
Images
of
humane
shape
the
Heathen
Idols
were
made
De
Idol
.
vanit
.
c.
to
preserve
the
countenances
of
the
dead
by
Images
:
Minucius
Felix
Minuc
.
Fel.
p.
while
they
desired
defunctos
Reges
in
imaginibus
videre
,
to
see
their
Princes
Images
and
to
retain
their
memories
in
their
Statues
,
that
which
at
first
was
intended
for
their
comfort
,
became
an
object
of
worship
.
Lact.
l.
that
their
Simulachra
,
their
Idols
,
were
either
the
monuments
of
the
dead
,
or
of
the
absent
nihil
colendum
esse
quod
oculis
mortalibus
cernitur
,
nothing
to
be
worshipped
that
can
be
seen
.
S.
Aug.
ep.
that
therein
any
similitude
of
God
is
forbidden
to
be
worshipped
representations
of
Sphinxes
,
and
Tritons
,
and
Centaurs
.
Roman
Church
Orig.
in
.
Exod.
hom
Theod.
in
Exod.
q.
to
perform
any
external
act
of
worship
towards
any
representation
whatsoever
Orig.
Exhort
.
ad
Martyr
.
ed.
Wetsten
.
p.
that
the
latter
is
that
of
the
mind
,
and
the
former
of
the
body
;
but
both
,
are
here
forbidden
T.
G.
Perjury
,
Adultery
T.
G.
to
represent
fictions
of
the
brain
Images
,
Symbolical
being
skilled
in
all
the
Wisdom
of
the
Aegyptians
;
did
forbid
those
things
which
are
used
in
their
secret
and
hidden
Mysteries
;
i.
e.
Aegyptian
Images
,
with
the
face
of
a
Dog
,
and
the
Head
of
an
Ox
proper
similitudes
Roman
Church
Roman
Church
real
Beings
proper
Latria
is
given
to
an
Image
;
that
is
truly
Idolatry
,
Bell.
de
Imag.
l.
when
proper
Latria
is
given
to
any
thing
besides
God
;
and
it
is
not
only
Idolatry
when
an
Idol
is
worshipped
without
God
,
but
when
an
Idol
is
worshipped
together
with
God
that
no
Image
ought
to
be
worshipped
with
proper
Latria
that
those
who
worshipped
an
Image
of
Christ
with
divine
honours
,
although
it
be
for
the
sake
of
Christ
,
and
not
of
the
Image
,
did
commit
Idolatry
;
for
,
although
a
man
pretends
to
give
these
honours
for
the
sake
of
God
or
Christ
,
yet
in
as
much
as
he
gives
divine
honours
to
them
,
he
doth
really
give
it
for
themselves
,
although
he
denies
it
in
words
,
and
from
hence
those
were
condemned
as
hereticks
,
who
gave
divine
worship
to
the
Image
of
Christ
;
as
appears
by
whether
the
Images
of
Christ
divine
honours
are
given
to
them
Roman
Church
T.
G.
T.G.
p.
Is
not
the
giving
Divine
Worship
to
a
Creature
the
same
as
to
make
it
a
false
God
?
And
is
it
not
Heathen
Idolatry
to
worship
a
false
God
?
Imaginary
Being
Images
are
worshipped
as
true
representations
of
the
Divine
Nature
.
Sander
.
de
honor
.
Imag.
adorat
.
c.
He
that
goes
about
to
represent
the
invisible
Nature
of
God
by
an
Image
,
sins
grievously
and
makes
an
Idol
;
and
he
that
proposes
such
an
Image
for
worship
commits
Idolatry
:
meer
figment
of
mens
brains
that
such
an
Image
is
a
false
representation
:
Greek
Excerpta
Biblioth.
Patr.
To.
Nicene
Council
that
the
design
of
the
second
Commandment
is
against
making
any
Images
of
God
very
wicked
practice
was
then
common
among
the
Aegyptians
.
When
an
Image
is
worshipped
for
the
sake
of
any
sanctity
,
vertue
,
or
Divinity
abiding
in
it
.
Whosoever
doth
so
,
Iacobus
Almain
Iacob
.
Almain
.
in
sentent
.
l.
prope
sin
is
an
Idolater
that
no
worship
is
to
be
given
to
an
Image
on
any
such
account
sanctity
,
vertue
real
Being
that
this
is
Idolatry
to
give
worship
,
Vasq.
q.
although
it
be
inferiour
,
to
any
inanimate
being
(
as
an
Image
is
)
for
the
sake
of
any
thing
belonging
to
it
,
or
inherent
in
it
.
representation
,
of
only
imaginary
beings
,
T.
G.
such
as
Sphinxes
,
Tritons
,
Centaurs
or
the
like
.
Law
is
T.
G.
T.
G.
he
hath
not
;
but
what
he
forbids
there
is
only
giving
his
worship
to
Idols
.
T.
G.
T.
G.
p.
that
God
did
not
intend
by
this
Law
,
to
forbid
the
worshipping
of
himself
by
an
Image
,
but
only
the
worship
of
Idols
.
Because
the
Iews
did
worship
God
by
bowing
down
before
the
Ark
and
the
Cherubim
.
Because
S.
makes
this
Commandment
to
be
only
an
explication
of
the
first
.
T.
G.
T.
G.
p.
on
the
worshipping
of
God
before
the
Ark
and
the
Cherubims
:
to
be
the
parallel
of
their
worshipping
God
by
bowing
or
kneeling
before
a
Crucifix
Hieroglyphical
Figures
Roman
Churches
B.
Virgin
.
T.
G.
T.
G.
p.
that
the
Reverence
which
the
Iews
shewed
to
the
Ark
and
Cherubims
,
was
of
the
same
nature
with
the
worship
they
give
to
Images
Ark
and
the
Cherubims
worship
is
to
be
given
to
them
on
the
account
of
their
representation
;
because
the
honour
given
to
them
passes
to
the
exemplar
proper
object
of
inferiour
worship
one
entire
object
supreme
worship
That
they
are
only
to
worship
the
exemplar
before
the
Image
;
as
contrary
to
the
Decrees
of
Councils
.
set
up
Roman
Church
T.
G.
thing
to
which
local
circumstance
local
circumstance
divine
presence
to
which
local
circumstance
material
act
of
worship
really
present
heavenly
bodies
really
present
actually
present
viz.
the
thing
represented
by
it
.
true
object
Our
Father
which
art
in
Heaven
Holy
Temple
local
circumstance
worship
God
unlawful
to
worship
any
thing
on
the
account
of
representation
worship
God
Holy
of
Holies
local
circumstance
same
thing
same
thing
B.
Virgin
same
thing
Iewish
worship
holy
place
T.
G.
to
bring
clear
Scripture
for
the
Iews
worshipping
the
Ark
so
all
the
ancient
Fathers
T.G.
p.
read
it
without
scruple
confirms
it
.
And
why
was
it
placed
in
the
Holy
of
Holies
,
and
why
were
the
people
commanded
to
adore
,
or
bow
down
before
it
,
but
to
testifie
their
reverence
to
it
?
T.
G.
all
the
Fathers
all
the
Fathers
for
It
is
holy
Lorin
.
in
Psal.
That
all
the
Greek
Fathers
,
not
one
dissenting
that
he
had
seen
,
read
it
,
For
He
is
holy
That
S.
and
S.
both
read
it
so
Genebr
.
in
loc.
Suarez
in
ep.
q.
For
He
is
holy
Chaldee
Paraphrast
Worship
Him
in
His
Sanctuary
Worship
at
his
holy
hill
,
for
the
Lord
our
God
is
holy
:
the
holy
Mountain
Foot
stool
Sim.
de
Muis
in
loc
That
by
the
phrase
of
worshipping
His
Foot-stool
,
no
more
is
meant
than
worshipping
God
at
His
Foot-stool
:
and
the
Sanctuary
,
is
called
Gods
Foot-stool
,
not
only
by
the
Chaldee
Paraphrast
and
Kimchi
,
but
Ante
scabellum
pedum
ejus
:
worship
before
His
Footstool
:
worship
at
His
Footstool
God
,
as
sitting
between
the
Cherubims
,
i.
e.
Footstool
of
God
sitting
between
the
Cherubims
Divine
Chariot
Quadriga
Cherubim
Iacob
.
Leon.
de
Cherubinis
Chariot
Pyrrhus
Ligorius
Pyrrh
.
Ligor
.
de
Vehic
.
Antiq.
c.
Liv.
l.
The
Deities
were
wont
to
be
drawn
:
Triumphal
Chariot
Plut.
in
Camill.
p.
Triumphal
Chariot
Holy
of
Holies
Divine
Majesty
invisible
Majesty
Triumphal
Chariot
visible
Image
invisible
Deity
visible
Chariot
The
Hebrew
particle
being
added
to
a
word
implying
worship
,
doth
not
denote
the
place
but
the
object
of
worship
literal
sense
lawful
object
Aug.
in
Psal.
The
Scripture
elsewhere
calls
the
Earth
Gods
Footstool
;
and
doth
he
bid
us
worship
the
Earth
?
This
puts
me
in
a
great
perplexity
;
I
dare
not
worship
the
Earth
,
lest
He
damn
me
who
made
the
Heaven
and
the
Earth
;
and
I
dare
not
but
worship
His
Footstool
,
because
He
bids
me
do
it
.
In
this
doubt
I
turn
my self
to
Christ
,
and
from
Him
find
the
resolution
of
it
;
for
His
Flesh
was
Earth
flesh
of
Christ
That
the
humane
nature
of
Christ
is
no
otherwise
to
be
adored
than
as
it
is
united
to
the
Divinity
.
Aug.
de
Verbis
Dom.
secunda
Ioh.
Ser.
T.
G.
That
the
Iews
did
worship
or
reverence
the
Holy
of
Holies
,
because
there
were
the
Cherubims
,
the
Ark
,
they
had
it
in
great
veneration
Aarons
Rod
T.
G.
That
the
Sepulchre
of
Christ
is
more
venerable
than
that
It
was
a
place
to
be
honoured
by
all
.
T.
G.
That
the
Iews
only
directed
their
worship
towards
the
place
where
God
had
promised
to
be
signally
present
among
them
.
They
might
be
worshipped
although
they
were
not
seen
;
and
if
it
were
lawful
for
the
High
Priest
to
worship
them
once
a
year
,
T.G.
p.
it
was
alwaies
lawful
High
Priest
Triumphal
Chariot
being
hid
from
the
sight
of
the
People
,
Roman
Church
.
Their
being
Appendices
to
the
Throne
of
God
,
was
rather
a
means
to
increase
than
diminish
the
Peoples
Reverence
to
them
.
Vasquez
disp.
That
the
Cherubims
were
never
intended
as
an
object
of
worship
,
because
they
were
only
the
Appendices
to
another
thing
;
but
a
thing
is
then
proposed
as
an
object
of
worship
,
when
it
is
set
up
by
it self
,
and
not
by
way
of
addition
or
ornament
to
another
thing
:
Lorinus
,
Azorius
Lorin
.
in
Act.
&
in
Psal.
Azor.
Instit.
Mor.
l.
Visor
.
resp.
ad
Moncei
.
p.
That
the
Seraphim
Cherubim
)
were
not
set
up
for
worship
,
but
only
for
the
sign
of
some
Mysterie
;
nay
,
the
Iews
were
expressly
forbidden
to
worship
them
.
Roman
Church
T.
G.
From
the
judgement
of
S.
who
makes
that
which
we
call
the
Second
Commandment
to
be
only
an
explication
of
the
First
.
Heathen
Idols
T.
G.
T.
G.
a
new
way
of
answering
Fathers
,
and
the
readiest
he
ever
met
with
,
T.G.
p.
except
it
be
that
of
denying
them
:
and
if
this
be
allowed
,
when
an
express
Testimony
of
a
Father
is
alledged
,
there
is
no
more
to
do
,
than
to
ask
how
he
is
sure
,
that
the
Father
did
not
afterwards
change
his
mind
?
but
,
he
is
sure
he
hath
his
judgement
professedly
for
him
in
his
former
Writings
;
and
that
I
ought
to
bring
better
evidence
of
his
being
of
another
mind
than
I
have
done
.
fourth
Commandment
Aug.
de
Fide
&
Symb.
c.
That
it
is
unlawful
to
worship
God
by
an
Image
,
it
were
impiety
for
a
Christian
to
set
up
a
corporeal
Image
of
God
in
a
Temple
;
and
that
they
who
do
it
are
guilty
of
the
Sacriledge
condemned
by
S.
of
turning
the
glory
of
the
incorruptible
God
into
an
Image
made
like
to
corruptible
man
speaking
so
reproachfully
concerning
the
very
manner
of
worshipping
the
Deity
by
an
Image
?
De
Divit
.
Dei
.
l.
That
if
he
durst
have
opposed
so
old
a
corruption
,
he
would
have
both
owned
the
unity
of
the
Godhead
,
and
have
thought
he
ought
to
be
worshipped
without
an
Image
.
First
Commandment
That
any
similitude
of
God
is
thereby
forbidden
to
be
worshipped
ad
Ian.
c.
because
no
Image
of
God
is
to
be
worshipped
but
what
is
God
himself
,
his
Son
S.
Augustine
all
the
Fathers
But
as
to
the
division
of
the
Commandments
he
is
of
's
side
S.
Augustine
First
Table
T.G.
p.
That
S.
translates
this
Precept
,
Thou
shalt
not
make
to
thy self
any
Idol
,
and
the
sense
of
the
Law
to
be
the
forbidding
the
giving
the
worship
of
God
to
Idols
.
True
God
.
T.
G.
T.
G.
general
Terms
T.
G.
T.G.
p.
that
how
large
soever
the
signification
of
this
word
or
similitude
be
when
taken
by
it self
,
yet
in
our
present
case
,
it
is
limited
by
the
following
words
,
Thou
shalt
not
bow
down
to
them
nor
serve
them
,
to
signifie
something
which
is
made
to
be
worshipped
as
God
,
that
is
,
to
be
an
Idol
.
And
so
,
by
the
word
Idol
in
the
Commandment
he
understands
such
an
Image
as
is
made
to
represent
for
worship
a
Figment
that
hath
no
real
Being
;
and
by
similitude
an
Image
or
resemblance
of
some
real
thing
,
but
falsely
imagined
to
be
God
;
but
,
it
was
nothing
to
the
purpose
to
put
the
word
similitude
in
its
largest
meaning
,
that
is
,
as
signifying
any
Image
whatsoever
though
made
with
respect
to
the
worship
of
the
true
God
,
when
God
himself
commanded
the
Ark
and
the
Cherubims
to
be
made
with
that
respect
:
That
which
I
am
to
prove
,
that
the
word
Similitude
is
to
be
taken
so
here
;
whereas
,
that
the
word
similitude
is
to
be
restrained
to
the
similitude
of
false
Gods
:
false
Gods
bowing
down
worshipping
that
similitude
Worshipping
that
Similitude
as
God
:
i.
e.
T.
G.
By
similitude
is
here
to
be
understood
,
only
the
Similitude
of
False
Gods
,
as
the
Sun
,
Moon
and
Stars
,
and
other
like
things
which
they
worshipped
as
Gods
bowing
down
to
and
worshipping
this
similitude
?
that
is
,
to
worship
this
similitude
as
God
:
sottish
Idolaters
no
other
God
,
besides
that
similitude
?
Leo
Isaurus
ad
Leon.
p.
Images
,
because
of
this
severe
Prohibition
of
any
kind
of
similitude
,
and
he
desires
him
to
shew
,
who
it
was
that
since
had
made
it
lawful
to
worship
the
work
of
mens
Hands
.
The
Pope
for
this
insolent
Fool
haughtiness
,
and
come
and
learn
of
him
the
meaning
of
the
Commandment
.
Infallible
Head
Church
;
This
Commandment
Pope
,
was
made
for
the
sake
of
the
Idolaters
who
lived
in
the
Land
of
Promise
,
that
worshipped
living
Creatures
of
Gold
and
Silver
,
and
Wood
,
and
all
sorts
of
Creatures
and
Fowls
of
the
Aire
;
and
said
,
These
are
our
Gods
,
and
there
is
no
God
besides
them
;
and
for
the
sake
of
this
workmanship
of
the
Devil
,
God
said
that
we
should
not
worship
them
;
but
there
is
other
Workmanship
for
the
Honour
of
God
,
and
this
men
may
worship
.
there
never
were
such
Fools
in
the
world
to
believe
there
was
no
other
God
but
their
Idols
More
Nevoch
.
l.
similitude
as
God
T.
G.
T.
G.
p.
the
thing
forbidden
in
the
Commandment
,
is
bowing
our selves
down
to
the
Images
themselves
,
and
this
by
the
Concession
of
all
is
worshipping
them
instead
of
God
.
bowing
down
to
the
Images
themselves
?
To
bow
down
our selves
to
the
Images
themselves
,
without
any
Relation
to
God
,
is
to
worship
them
instead
of
God
.
bowing
down
to
Images
themselves
other
God
no
God
Images
themselves
Images
themselves
Images
themselves
,
without
relation
to
the
True
God
,
the
worshipping
them
instead
of
God
?
true
God
false
God
as
God
Eusib.
Praep.
l.
that
they
did
not
look
on
their
Images
as
Gods
:
True
God
as
God
divine
worship
True
God
kind
of
worship
True
God
True
God
T.G.
p.
that
the
second
Commandment
speaks
not
one
Word
against
the
worshipping
God
himself
by
an
Image
divine
worship
;
who
Bell.
de
Imag.
l.
without
all
doubt
worshipped
the
Image
of
Christ
with
relation
to
him
.
T.
G.
T.
G.
p.
that
I
must
prove
against
these
Fathers
(
viz.
Origen
Theodoret
)
and
the
general
sense
of
the
Church
of
Christ
for
so
many
hundred
years
,
that
the
word
similitude
is
to
be
taken
in
the
second
Commandment
for
any
Image
made
with
respect
to
the
worship
of
God
.
against
those
Fathers
,
or
the
sense
of
the
Christian
Church
for
many
hundred
years
,
T.
G.
two
Fathers
the
Christians
durst
have
no
Images
of
the
Deity
,
because
of
this
Commandment
;
and
that
they
would
rather
dye
than
defile
themselves
with
such
an
impiety
.
Theodor.
in
Deut.
quaest
they
were
forbidden
to
make
any
Image
of
God
,
because
they
saw
no
similitude
of
him
:
T.
G.
Nicene
Council
T.
G.
Thou
shalt
have
no
other
Gods
but
me
,
Thou
shalt
worship
the
Images
of
no
other
Gods
but
me
.
that
it
is
ridiculous
to
imagine
the
Law
means
any
thing
else
;
T.
G.
T.
G.
p.
two
similitudes
to
make
my
similitude
run
on
all
four
,
as
the
Beasts
mentioned
in
it
Pesel
;
which
T.
G.
p.
the
LXX
.
would
never
have
rendred
it
here
contrary
to
their
custome
,
Idol
,
without
some
particular
Reason
for
it
.
particular
Reason
Commandment
,
Deut.
5.8
Alex.
M
S.
graven
Image
Heathen
Idol
Pet.
Picherellus
Picherell
.
Opusc.
p.
Roman
Church
that
the
signification
of
an
Idol
in
the
second
Commandment
,
is
the
same
with
that
of
a
graven
Image
;
and
that
the
using
any
outward
sign
of
worship
before
any
Image
is
the
thing
forbidden
in
this
Commandment
,
and
that
the
doing
so
is
that
Idolatry
which
God
hath
threatned
so
severely
to
punish
:
T.
G.
To
whom
will
ye
liken
God
?
or
what
likeness
will
ye
compare
to
him
?
The
workman
melteth
a
graven
Image
,
and
the
Goldsmith
spreadeth
it
over
with
gold
,
Have
ye
not
known
,
have
ye
not
heard
?
hath
it
not
been
told
you
from
the
beginning
?
Have
ye
not
understood
from
the
foundation
of
the
earth
?
It
is
he
that
sitteth
upon
the
circle
of
the
earth
,
Heathen
Idols
visible
representation
Take
ye
therefore
good
heed
to
your selves
,
lest
ye
corrupt
your selves
,
and
make
you
a
graven
Image
,
the
similitude
of
any
figure
,
For
ye
saw
no
manner
of
similitude
on
the
day
that
the
Lord
spake
unto
you
.
Heathen
Idols
Images
for
Gods
similitude
of
God
Heathen
Idols
This
Discourse
T.
G.
p.
is
apt
enough
to
delude
a
vulgar
Auditory
out
of
the
Pulpit
but
altogether
empty
and
insignificant
when
brought
to
the
Test
of
Reason
.
this
doth
not
prove
it
Idolatry
.
Image
of
God
That
all
representations
of
God
,
are
not
dishonourable
to
him
Hieroglyphical
Picture
of
a
three
corner'd
light
within
a
Cloud
,
T.
G.
p.
and
the
name
Iehovah
in
the
midst
of
it
in
the
Frontispiece
of
a
Book
of
Common
Prayer
,
by
that
the
Church
of
doth
not
look
on
all
visible
representations
as
an
infinite
disparagement
to
God
.
Iupiter
Ammon
Hieroglyphical
Representation
T.
G.
p.
There
needs
no
great
atonement
to
be
made
between
the
Church
of
and
me
in
this
matter
Homil.
p.
that
the
Images
of
God
the
Father
,
Son
and
Holy
Ghost
are
expresly
forbidden
and
condemned
by
these
very
Scriptures
I
mentioned
.
For
how
can
God
a
most
pure
Spirit
,
whom
man
never
saw
,
be
expressed
by
a
gross
body
,
or
visible
similitude
?
or
how
can
the
infinite
Majesty
and
Greatness
of
God
incomprehensible
to
mans
mind
,
much
more
not
able
to
be
compassed
with
the
sense
,
be
expressed
in
an
Image
?
Divine
Nature
T.
G.
T.
G.
p.
That
Images
of
God
may
be
considered
two
waies
,
either
as
made
to
represent
the
Divinity
it self
,
or
Analogically
Nicene
Fathers
That
the
Reason
of
the
Law
was
to
keep
them
in
their
duty
of
giving
Soveraign
Worship
to
God
alone
,
by
restraining
them
from
Idolatry
Severe
Test
Soveraign
worship
to
God
Idolatry
?
Doth
this
appear
in
the
Law
it self
,
or
in
the
Preface
,
or
in
the
Commination
against
the
transgressors
of
it
?
inferiour
worship
Thou
shalt
not
bow
down
to
them
,
nor
worship
them
?
so
jealous
a
God
bow
down
to
Images
T.
G.
T.
G.
p.
From
the
Preface
of
the
Law
;
because
the
Reason
there
assigned
,
is
,
I
am
the
Lord
thy
God
Soveraign
honour
Thou
shalt
have
no
other
Gods
but
me
:
Second
Commandment
?
Yes
T.
G.
The
same
reason
is
enforced
from
Gods
jealousie
of
his
honor
of
His
Soveraign
Honour
?
but
provided
,
that
supreme
worship
be
reserved
to
Him
,
He
doth
not
regard
an
inferiour
worship
being
given
to
Images
:
T.
G.
First
Commandment
Thou
shalt
have
no
other
Soveraign
Gods
besides
me
subordinate
Deities
T.
G.
I
am
the
only
supreme
and
super-excellent
Being
,
above
all
,
and
over
all
,
to
whom
therefore
Soveraign
Honour
is
only
to
be
given
,
and
to
none
besides
me
.
Heathen
Idolaters
Heathen
Idolaters
First
Commandment
from
the
necessary
connexion
between
the
prohibition
of
the
Law
on
the
one
side
,
and
the
supreme
excellency
of
the
Divine
Nature
on
the
other
;
For
from
the
supreme
excellency
of
God
,
it
necessarily
follows
that
Soveraign
Worship
is
due
only
to
it
,
and
not
to
be
given
to
any
other
Image
or
thing
:
but
if
we
consider
Him
as
invisible
only
and
irrepresentable
,
it
doth
not
follow
on
that
account
precisely
,
that
Soveraign
worship
or
indeed
any
worship
at
all
is
due
unto
it
.
Supreme
Authority
account
precisely
School
Divinity
none
else
besides
him
discriminate
him
special
Command
Gods
Supreme
Excellency
general
Reason
Gods
Commands
worship
any
Image
He
cannot
be
represented
?
Meer
invisibility
general
reason
invisible
.
There
is
no
worship
due
to
a
sound
,
because
it
cannot
be
painted
because
they
saw
no
similitude
on
that
day
,
T.
G.
T.G.
p.
That
all
that
is
meant
by
this
Commandment
,
is
that
Soveraign
worship
is
not
to
be
given
to
Graven
Images
or
similitudes
;
and
of
the
Soveraign
worship
,
Gods
excellency
precisely
is
the
formal
and
immediate
Reason
why
it
is
to
be
given
to
none
but
him
.
Heathen
Idolaters
Soveraign
worship
I
grant
that
no
perfect
Image
of
God
can
be
made
,
and
that
God
need
not
by
a
Law
forbid
an
impossible
thing
;
but
from
the
Divine
Natures
being
invisible
it
only
follows
that
men
ought
not
to
presume
to
make
any
Image
,
or
likeness
to
represent
it
as
it
is
,
and
the
Law
in
vertue
of
it
must
be
to
forbid
making
any
such
Image
;
therefore
according
to
my self
,
the
irrepresentableness
of
the
Divine
Nature
as
precisely
considered
,
cannot
be
assigned
for
the
proper
cause
or
reason
of
this
Law
.
could
not
be
the
sense
of
the
Law
,
the
sense
of
it
Reason
I
had
given
T.
G.
That
this
Commandment
doth
contain
any
prohibition
of
the
worship
of
God
by
an
Image
worshipping
God
by
an
Image
T.
G.
worshipping
God
by
an
Image
I
deny
that
the
Law
forbids
making
an
impossible
thing
,
a
perfect
Image
of
God
That
the
Law
must
be
understood
to
forbid
the
making
of
any
such
Image
according
to
my self
reason
of
the
Law
which
I
assigned
that
reason
must
be
only
forbidden
by
it
.
T.
G.
perfect
Images
of
God
.
I
denied
T.G.
I
will
prove
from
your
own
words
,
this
cannot
be
the
Reason
of
this
Law
.
You
say
,
that
the
Law
doth
not
forbid
making
a
perfect
Image
of
God
,
for
that
is
impossible
.
T.
G.
Gods
infinite
Nature
doth
only
hold
against
a
perfect
Image
,
and
this
must
be
the
meaning
of
the
Commandment
T.
G.
according
to
my self
infinite
Nature
of
God
possible
Images
God
,
because
they
are
a
disparagement
to
Him
T.
G.
To
whom
will
ye
liken
God
?
Or
what
likeness
will
ye
compare
unto
Him
?
T.G.
p.
That
there
is
a
likeness
of
representation
and
a
likeness
of
Comparison
;
if
the
words
be
understood
of
the
former
,
it
only
follows
that
such
a
likeness
is
not
to
be
made
.
That
I
deny
the
prohibition
hereof
to
be
any
part
of
the
Law
:
T.
G.
By
Likeness
a
perfect
representation
as
it
is
as
it
appears
invisible
nature
outward
lineaments
T.
G.
perfectly
represent
God
.
If
the
words
be
understood
of
a
likeness
of
comparison
,
then
the
meaning
,
is
,
that
none
of
the
Idols
of
the
Heathens
are
to
be
compared
to
Him
in
Wisdom
,
Greatness
,
or
Power
Hebrew
words
Chaldee
Paraphrast
T.
G.
Vulgar
Latine
Heathen
Idols
no
manner
of
similitude
was
seen
at
the
giving
of
the
Law
,
by
the
people
that
afterwards
they
might
not
take
occasion
to
conceive
it
to
have
been
a
proper
representation
of
the
Divinity
,
and
so
entertain
an
erroneous
conceit
of
God
.
T.
G.
dishonouring
God
entertaining
an
erroneous
conceit
of
God
in
their
minds
?
proper
representation
no
manner
of
similitude
no
manner
of
similitude
proper
representation
Images
of
God
Roman
Church
entertain
erroneous
conceits
of
God
T.
G.
these
words
to
contain
a
Reason
of
this
Commandment
For
ye
saw
no
manner
of
similitude
,
Therefore
take
heed
lest
ye
corrupt
your selves
and
make
a
graven
Image
,
but
the
matter
of
fact
was
made
use
of
by
him
as
a
motive
to
induce
the
People
to
the
observance
of
the
Law
in
a
Sermon
he
makes
,
to
press
them
to
that
duty
.
T.
G.
general
reason
Whole
Law
Ye
saw
no
similitude
make
no
similitude
ye
saw
no
similitude
;
therefore
obey
my
Law
T.
G.
to
be
supremely
excellent
is
the
proper
reason
of
Obedience
,
and
not
the
seeing
no
similitude
,
therefore
this
is
no
proper
Motive
to
obedience
,
T.
G.
T.
G.
That
supposing
all
this
to
be
true
which
I
have
said
,
as
to
the
Reason
of
the
Law
,
yet
this
doth
not
reach
home
to
them
;
for
it
doth
not
follow
from
hence
,
that
Christ
according
to
his
humanity
cannot
be
represented
but
with
great
disparagement
to
him
:
or
that
to
put
off
our
hats
when
we
behold
the
figure
of
his
sacred
body
with
intent
to
worship
him
,
must
be
extremely
dishonourable
to
him
.
This
argument
therefore
doth
not
concern
Catholicks
in
making
the
Image
of
Christ
and
his
Saints
with
respect
to
their
honour
.
T.
G.
worshipping
God
by
an
Image
Christian
Church
worship
Christ
worship
God
humane
nature
infinite
nature
of
God
proper
object
divine
worship
divine
nature
Being
considered
as
separated
from
it
,
In.
Evang.
secund.
Ioh.
Serm.
is
no
more
to
be
worshipped
than
the
Robe
or
Diadem
of
a
Prince
when
it
lies
on
the
Ground
humane
nature
Divine
Nature
that
imagination
Christ
is
supposed
to
be
present
by
representation
Paul
,
For
then
God
may
be
worshipped
with
the
Work
of
mens
hands
Primitive
Church
last
way
Golden
Calf
two
Calves
solid
principle
indeed
to
work
upon
T.G.
p.
meer
imagination
Golden
Calf
Heathen
Idolatry
true
God
T.
G.
That
the
Israelites
herein
fell
back
to
the
Egyptian
Idolatry
.
golden
Calf
Egyptian
Idolatry
true
God
Symbols
,
T.
G.
Egyptian
Idolatry
True
God
whether
the
Israelites
did
fall
back
to
the
Egyptian
Idolatry
?
T.
G.
that
the
very
text
I
mention
shews
their
infidelity
,
in
their
despair
of
Up
make
us
Gods
to
go
before
us
;
for
as
for
this
God
who
gave
us
the
Law
,
we
know
not
what
is
become
of
him
Angel
going
before
them
Moses
being
so
long
absent
golden
Calf
.
T.
G.
T.G.
p.
they
had
forgotten
this
promise
,
or
thought
that
God
was
not
able
to
perform
it
:
This
is
thy
God
,
or
these
are
thy
Gods
,
which
brought
thee
out
of
the
Land
of
Aegypt
.
deliver
them
out
of
Aegypt
T.
G.
said
some
such
thing
before
me
T.
G.
Calvin
my
Master
in
every
thing
.
neque
enim
tam
stupidi
erant
Fer.
in
Act.
Ferus
,
quod
crederent
Aaron
posse
facere
Deum
;
they
were
not
so
stupid
to
believe
that
Aaron
could
make
a
God
that
the
Israelites
worshipped
the
True
God
,
by
the
Calf
.
T.G.
p.
But
we
can
imagine
as
sottish
things
of
them
,
that
they
terminate
their
worship
on
the
Images
,
although
they
deny
any
Divinity
to
be
in
them
?
terminate
their
worship
on
the
Images
?
Councils
,
worship
Images
themselves
T.
G.
But
the
Scripture
represents
the
Israelites
as
a
people
void
of
understanding
;
and
they
were
without
learning
,
and
oppressed
for
four
hundred
years
together
,
by
the
most
Idolatrous
Nation
in
the
world
;
and
served
their
Gods
,
because
they
did
not
consider
the
consequence
of
their
disobedience
it
was
made
Aegyptian
Idol
Israelites
,
which
was
an
abomination
to
the
Aegyptians
,
T.
G.
Aegyptian
Idolatry
golden
Calf
.
And
they
rose
up
early
on
the
morrow
,
and
offer'd
burnt-offerings
,
and
brought
peace-offerings
,
and
the
people
sate
down
to
eat
and
to
drink
,
and
rose
up
to
play
.
And
they
made
a
Calf
in
those
dayes
,
and
offered
sacrifice
unto
the
Idol
,
and
rejoyced
in
the
Works
of
their
own
hands
.
that
they
offered
burnt-offerings
and
sacrificed
peace-offerings
of
Oxen
unto
the
Lord
:
Golden
Calf
Aegyptian
Idolatry
Macrob.
Saturn
.
l.
Nunquam
fas
fuit
Aegyptiis
pecudibus
aut
sanguine
,
sed
precibus
&
ture
solo
placare
Deos.
It
was
never
lawful
for
the
Aegyptians
to
sacrifice
with
Cattel
and
blood
,
but
only
with
prayers
and
incense
:
Cuperi
Harpocrat
.
p.
that
the
Worship
of
were
but
lately
received
among
the
Egyptians
,
in
the
time
of
the
and
after
they
were
received
,
their
Temples
were
without
the
Cities
,
that
they
might
not
be
polluted
with
blood
within
the
Cities
.
Athen.
l.
that
a
Greek
could
have
no
conversation
with
an
Egyptian
;
because
the
one
worshipped
an
Ox
which
the
other
sacrificed
:
Herod
.
l.
that
the
Egyptians
would
not
touch
so
much
as
the
knife
,
or
spit
,
or
pot
which
the
Greeks
had
used
worshipped
.
Herodotus
that
the
Thebans
abstained
from
sheep
,
Herod
.
l.
and
offered
Goats
;
the
Mendesians
on
the
contrary
abstained
from
Goats
and
offered
Sheep
in
the
worship
of
Diodorus
Siculus
Memphis
were
sacred
to
Diod.
Sic.
l.
Plut.
de
Iside
p.
that
the
Ox
was
the
Image
of
Strabo
that
was
the
same
with
Mela
l.
was
the
Deity
of
all
the
Egyptians
.
Strabo
Egyptian
worship
Strabo
l.
Provinces
;
but
there
were
three
universally
worshipped
,
whereof
the
first
is
,
the
Ox
Moses
desired
to
go
into
the
Wilderness
to
sacrifice
,
for
we
shall
sacrifice
the
abomination
of
the
Egyptians
to
the
Lord
our
God
.
Lo
,
shall
we
sacrifice
the
abomination
of
the
Egyptians
before
their
eyes
,
and
will
they
not
stone
us
?
i.
e.
Onkelos
,
because
the
Egyptians
worship
Oxen.
Because
Lambs
are
the
Idols
of
the
Egyptians
,
Ionathan
.
If
we
kill
Hierome
,
the
things
which
they
worship
.
accustomed
burnt-offerings
and
sacrifices
golden
Calf
Egyptian
Idolatry
true
God
,
because
proclaimed
a
Feast
People
were
void
of
understanding
High
Priest
T.
G.
T.G.
p.
perhaps
and
some
of
the
wiser
men
among
them
might
not
be
so
sottish
,
as
to
suppose
the
Calf
he
made
to
be
the
God
that
delivered
them
out
of
yet
it
is
certain
they
were
so
weak
,
as
to
concurr
with
the
people
in
the
external
practises
of
their
Idolatry
.
it
was
a
Feast
to
Iehovah
,
golden
Calf
True
God
I
appeared
unto
and
to
and
to
by
the
name
of
God
Almighty
,
but
by
my
name
Iehovah
was
I
not
known
unto
them
:
wherefore
say
unto
the
Children
of
I
am
Iehovah
,
and
I
will
bring
you
out
from
under
the
burdens
of
the
Egyptians
,
This
is
the
God
that
brought
us
out
of
the
Land
of
God
that
brought
them
out
of
the
Land
of
Symbol
God
Rise
up
Iehovah
Return
O
Iehovah
unto
the
many
thousands
of
golden
Calf
,
Moses
Golden
God
they
had
made
a
molten
Calf
,
and
worshipped
it
,
and
sacrificed
thereunto
,
and
said
,
This
is
thy
God
which
brought
thee
out
of
the
Land
of
the
God
that
brought
them
out
of
the
Land
of
Egyptian
Gods
.
Egyptian
bondage
Egyptian
Gods
Mount
Sinai
I
am
the
God
that
brought
thee
out
of
the
Land
of
T.
G.
Baal
Peor
,
Moloch
,
Remphan
T.
G.
T.G.
p.
What
then
?
Is
it
the
Idols
having
a
name
,
that
makes
the
worshippers
Heathen
Idolaters
?
If
they
conceived
or
believed
the
Calf
to
be
a
God
,
were
they
not
as
much
Heathen
Idolaters
for
worshipping
it
without
a
name
,
as
the
Egyptians
for
worshipping
it
under
the
name
of
worshipping
it
without
a
Name
Bell.
de
Imag.
l.
that
the
Israelites
had
two
sorts
of
Idols
,
one
without
a
certain
name
,
and
it
may
be
,
the
golden
Calf
which
made
,
and
renewed
,
for
the
Scripture
doth
not
call
it
&c.
The
other
had
a
certain
name
,
as
Therefore
say
they
not
improbably
that
it
may
be
allowed
of
the
first
sort
,
that
the
Iews
did
worship
the
True
God
in
the
Idol
.
But
they
erred
most
grievously
Bellarmin
,
in
three
things
That
they
sacrificed
to
the
Idol
,
That
they
believed
the
Divinity
to
be
in
it
:
work
miracles
That
they
thought
God
to
be
corporeal
and
like
the
Idol
,
i.
e.
And
they
made
a
Calf
in
those
dayes
and
offered
sacrifice
to
the
Idol
:
then
God
turned
and
gave
them
up
to
worship
the
Host
of
heaven
Heathen
Idolatry
T.
G.
justifiable
Idolatry
Heathens
,
viz.
Golden
Calf
Clemens
Alexandrinus
Clem.
Alex.
Str.
Orig.
c.
Cels.
l.
Heathen
Idolatries
These
are
thy
Gods
which
brought
thee
up
out
of
the
Land
of
Egypt
True
God
Golden
Calf
T.
G.
T.G.
p.
where
they
are
charged
with
forsaking
God
,
Golden
Calf
Baal
Peor
,
Moloch
But
the
Psalmist
saith
,
that
in
worshipping
the
Calf
,
they
did
forget
God
,
Mount
Sinai
turn
His
glory
into
the
similitude
of
an
Ox
that
eateth
grass
?
forget
God
disobey
Him
Beware
that
thou
forget
not
the
Lord
thy
God
,
in
not
keeping
His
Commandments
,
and
His
Iudgements
,
and
His
Statutes
which
I
command
thee
this
day
.
forgetting
God
Stephen
,
That
our
Fathers
would
not
obey
,
but
thrust
Him
from
them
(
that
is
,
the
true
God
,
T.
G.
Moses
)
and
in
their
hearts
turned
back
again
into
Egypt
,
saying
,
Make
us
Gods
to
go
before
us
T.
G.
p.
T.
G.
Egyptian
Ox
Patriarch
Ioseph
Golden
Calf
Book
De
Mirabilibus
S.
Script
Homilist
de
Poenit.
De
mirab
.
S.
Script
.
l.
That
the
set
up
the
Image
of
an
Ox
by
the
Sepulchre
of
and
for
this
cause
the
made
choice
of
that
similitude
,
when
they
made
an
Idol
in
the
Wilderness
.
Iulius
Firmicus
Maternus
That
the
did
preserve
in
the
Image
of
the
Sacred
Bulls
De
errore
prosan
.
Relig.
p.
Rufin
.
hist.
Eccl.
l.
Suid.
v.
to
deliver
them
out
of
Gods
presence
Egyptians
Images
young
Ox
Egyptian
Idolatry
Golden
Calf
True
God
Supreme
God
true
God
Golden
Calf
.
Plutarch
Plut.
de
Isid.
p.
Iuven.
Satyr.
Egyptian
Worship
That
the
Golden
Bull
was
the
Image
of
which
was
shewed
for
four
daies
together
,
from
the
seventeenth
of
the
Month
Athir
Golden
Images
(
effigies
sacri
nitet
aurea
Cercopitheci
Lucian
in
Iove
.
Tragoed
The
barbarous
Nations
did
exceed
the
who
made
their
Images
of
Wood
,
or
Ivory
,
or
Stone
.
living
Images
two
famous
Bulls
,
Apis
Marsham
.
Chronic.
Can.
p.
upper
,
Heliopolis
lower
Egypt
sacred
Bull
Heliopolis
.
Plutarch
looked
on
as
the
Image
of
the
Soul
of
Plut.
de
Isid.
p.
Diod.
l.
That
they
looked
on
the
soul
of
as
passing
by
transmigration
into
East
Indies
material
object
formal
Reason
Divine
Soul
divine
worship
Roman
Church
politick
Reasons
Their
wiser
men
did
not
worship
the
Animals
themselves
,
but
looked
on
them
only
as
representations
of
some
divine
perfection
which
they
discerned
in
them
,
and
on
that
account
gave
worship
to
them
.
Plut.
de
Isid.
p.
Those
persons
ought
to
be
most
esteemed
,
who
did
not
worship
the
Animals
themselves
,
but
through
them
did
worship
the
Deity
;
and
they
ought
to
be
looked
on
as
clearer
and
more
natural
representations
of
God
,
than
inanimate
things
;
and
we
ought
to
esteem
them
,
as
the
Workmanship
and
Instrument
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
God
that
orders
all
things
.
And
there
is
all
the
reason
to
imagine
,
that
what
hath
a
soul
and
sense
,
is
better
than
that
which
hath
none
,
an
Image
:
and
the
Divine
Nature
is
not
seen
in
colours
and
Figures
,
and
smooth
Superficies
;
which
are
worse
than
dead
creatures
,
for
these
never
had
life
in
them
:
but
that
which
hath
life
,
and
sense
,
and
motion
,
hath
a
greater
influence
from
that
Divine
Wisdom
which
governs
all
things
;
therefore
,
these
ought
not
to
be
looked
on
as
inferiour
representations
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Divine
Being
,
than
those
Images
which
are
made
of
Brass
or
Stone
by
the
Workmanship
of
men
,
and
are
subject
to
corruption
,
and
destitute
of
all
sense
and
understanding
.
Egyptian
Idolatry
People
,
that
worshipped
the
living
creatures
themselves
as
Gods
,
and
thereby
not
only
exposed
their
Religion
to
the
scorn
and
contempt
of
others
;
but
led
some
men
into
horrible
superstition
,
and
tempted
others
to
turn
Atheists
grossest
Idolaters
Egyptian
Idolaters
Roman
Church
Roman
Church
ultimate
object
the
Divine
Being
,
which
orders
and
governs
all
things
.
ultimate
object
formal
reason
divine
Being
Soveraign
worship
Supreme
God
They
understood
by
the
wise
Providence
of
God
Porphyr
.
de
Abstin
.
l.
by
the
several
animals
they
worshipped
,
did
express
their
devotion
towards
the
Almighty
power
of
God
Egyptian
Mysteries
Apul.
Metam
.
l.
Supremest
God
Max.
Tyrius
Max.
Tyr.
diss.
in
sin
the
Deity
by
the
worship
of
Animals
,
Fl.
Vopisc
.
in
Saturnino
Emperour
Adrian
Unus
illis
Deus
est
,
hunc
Christiani
,
hunc
Iudaei
,
hunc
omnes
vener
antur
&
gentes
.
They
had
one
God
,
whom
Christians
and
Iews
,
and
all
Nations
worshipped
.
Is.
Casaubon
that
however
they
differed
in
other
points
,
yet
they
all
agreed
in
the
worship
of
That
God
which
Governs
the
World
:
Plut.
de
Isid.
p.
Seguin
.
Numism
.
p.
Iupiter
Ammon
Iupiter
Pharius
Grut.
Inscript
.
p.
Tristan
.
Comment.
Histor.
To.
Egyptian
Idolatry
true
God
two
Calves
Golden
Calf
true
God
It
is
too
much
for
you
to
go
up
to
Ierusalem
,
behold
thy
Gods
,
O
Israel
,
which
brought
thee
up
out
of
the
Land
of
Egypt
.
T.
G.
T.G.
p.
's
end
was
to
secure
the
Ten
Tribes
to
himself
;
and
the
likeliest
way
to
effect
it
,
was
the
making
them
such
Idols
as
their
Fathers
had
worshipped
in
and
the
Wilderness
T.
G.
a
great
Polititian
,
that
would
not
make
any
sudden
Changes
.
true
God
Molten
Gods
T.
G.
Egyptian
Idols
and
Devils
in
them
sudden
change
Great
men
sacred
Office
tender
consciences
Come
,
renounce
the
God
of
Israel
without
more
ado
;
I
have
set
up
other
Gods
for
you
to
worship
,
and
I
command
you
all
immediately
to
obey
me
Indulgence
for
tender
consciences
T.
G.
High
Priest
the
Temple
Catholick
way
Wisest
King
viz.
Salomon
old
Age
Neighbour
Nations
These
are
thy
Gods
which
brought
thee
out
of
the
Land
of
Egypt
,
That
he
offered
upon
the
Altar
,
and
sacrificed
unto
the
Calves
which
he
had
made
,
Iewish
Sacrifices
Egyptian
Idolatry
T.
G.
T.
G.
p.
The
Text
speaks
but
of
one
Feast
That
they
departed
not
from
the
way
of
Ieroboam
Egyptian
Idolatry
Priest
to
the
Golden
Calves
a
Sacrifice
of
a
young
Bullock
,
and
of
seven
Rams
Egyptian
Idolatry
Ioseph
.
Antiq.
Iud.
l.
T.
G.
That
in
the
speech
he
made
to
the
People
,
he
only
pleaded
,
that
God
being
every
where
present
,
he
might
be
worshipped
at
as
well
as
and
that
for
their
greater
conveniency
he
had
set
up
the
Calves
at
that
there
they
might
worship
God
.
Bethel
,
Ieroboam
Egyptian
Idolatry
established
worship
That
he
offered
on
the
Altar
there
.
for
the
High
places
false
Gods
Mount
of
Olives
true
God
dissenting
Brethren
High
places
Elias
,
They
have
thrown
down
thy
Altars
High
places
to
eat
unleavened
bread
among
their
Brethren
he
slew
upon
the
Altars
true
God
High
places
the
hairy
ones
hairy
animals
Dogs
,
Wolves
,
Cats
,
Ichneumons
,
Apes
,
the
Goats
Herod
.
l.
Strab.
l.
Diodor.
l.
Plut.
de
Isid.
Boch
.
de
Anim.
Sacr.
l.
Law
,
Levit.
Egyptian
Idolatry
Golden
Calves
Golden
Calves
greater
than
the
sin
of
it
came
to
pass
as
if
it
had
been
a
light
thing
for
him
to
walk
in
the
sins
of
Ieroboam
,
that
he
took
to
wife
Iezabel
,
daughter
of
Baal
,
King
of
the
Zidonians
,
and
went
and
served
Baal
,
and
worshipped
him
;
and
he
reared
up
an
Altar
for
Baal
,
in
the
House
of
Baal
,
which
he
had
built
in
Samaria
.
T.
G.
Ahabs
sin
was
greater
,
T.
G.
p.
because
he
added
this
Idolatry
to
the
other
.
Elijah
?
How
long
halt
ye
,
between
two
opinions
?
if
the
Lord
be
God
,
follow
Him
:
but
if
Baal
,
then
follow
him
.
Israel
,
Elijah
two
opinions
Beel
Samen
Zidonians
.
But
T.
G.
supposes
a
general
Apostasie
of
the
ten
Tribes
to
in
the
next
Chapter
T.
G.
p.
How
long
will
ye
pass
from
one
extreme
to
another
?
how
long
will
ye
be
so
uncertain
in
Religion
,
now
for
God
,
and
then
for
Quousque
tandem
alternis
,
&c.
Now
of
one
side
,
then
of
the
other
?
worshipped
the
Calves
,
and
sometimes
T.
G
publick
and
established
worship
of
the
ten
Tribes
,
True
God
worship
Baal
That
he
departed
not
from
the
Calves
of
Dan
and
Bethel
Baal
.
No
T.
G.
Iehu's
zeal
for
the
Lord
doth
not
acquit
him
from
Idolatry
in
following
any
more
than
the
lawful
act
of
Matrimony
acquits
a
Husband
from
the
Crime
of
Adultery
,
who
defiles
his
Neighbours
Bed
.
T.
G.
T.G.
p.
True
God
.
true
God
Iehu
,
That
he
departed
not
from
that
worship
which
Ieroboam
had
established
.
Israelitish
Priest
They
feared
the
Lord
;
T.
G.
T.
G.
p.
viz.
That
there
is
no
mention
at
all
made
of
his
teaching
them
to
worship
him
in
the
Calves
as
Symbols
of
his
presence
T.
G.
For
the
Children
of
Israel
walked
in
all
the
sins
of
Ieroboam
which
he
did
,
they
departed
not
from
them
:
until
the
Lord
removed
Israel
out
of
his
sight
,
as
he
had
said
by
all
his
servants
the
Prophets
.
So
was
Israel
carried
away
out
of
his
own
Land
to
Assyria
the
worship
of
the
God
of
the
Land
worship
established
T.
G.
T.G.
p.
his
having
confuted
my
conjectures
,
or
rather
weak
conjectures
my
plowing
with
his
Heifer
Second
Commandment
That
since
the
Law
giver
hath
thus
interpreted
his
own
Law
,
Christian
Church
T.
G.
T.G.
p.
That
he
would
gladly
know
,
whether
we
must
stand
or
fall
by
the
interpretation
of
the
Iews
?
Christian
Church
T.G.
p.
Prophetical
confutation
of
my
opinion
Second
Commandment
the
Israelites
believed
the
Golden
Calf
delivered
their
people
out
of
before
it
was
made
Thorndikes
Book
of
was
a
confutation
of
mine
,
long
before
it
was
written
Prophetical
Confutation
T.
G.
T.
G.
p.
Because
I
had
said
that
Church
doth
not
look
on
our
negative
articles
against
the
Church
of
as
articles
of
Faith
,
but
as
infriour
Truths
;
from
whence
,
it
follows
,
that
their
Church
doth
not
err
against
any
article
of
Faith
;
but
Idolatry
is
an
errour
against
the
most
Fundamental
point
of
Faith
,
and
therefore
for
me
to
charge
the
Church
of
with
Idolatry
,
must
according
to
my
own
principles
,
be
the
most
groundless
,
unreasonable
,
and
contradictory
proceeding
in
the
World
.
true
Church
essential
points
Christian
Faith
That
herein
I
contradict
my self
feat
man
Controversie
,
I.
W.
Still
.
A.D.
pile
Contradictions
E.
W.
excellent
Artist
Ecclesiastical
Fencing
,
E.
W.
an
undeniable
Verity
about
the
waies
of
my
attacking
him
T.
G.
I.
W.
disingenuous
way
I.
W.
True
God
Iesus
Christ
Soveraign
Worship
Christian
Faith
necessary
Articles
of
Faith
doctrinal
points
Father
,
Son
Holy
Ghost
T.
G.
That
Idolatry
is
an
Errour
against
the
most
Fundamental
point
of
Faith
.
T.
G.
Soveraign
worship
The
giving
the
worship
due
to
God
,
to
a
Creature
Roman
Church
true
Church
I.
W.
Stîll
.
p.
that
if
the
Church
doth
hold
any
kind
of
Idolatry
to
be
lawful
,
she
must
needs
hold
an
Errour
destructive
to
a
Fundamental
and
essential
point
of
Faith
,
and
by
consequence
a
Fundamental
errour
inconsistent
with
the
essence
of
a
true
Church
.
And
since
no
kind
of
Idolatry
is
lawful
,
if
the
Church
hold
it
to
be
so
,
she
must
needs
hold
an
errour
inconsistent
with
some
Truth
.
I.
W.
but
all
Errour
is
Fundamental
and
inconsistent
with
the
essence
of
a
true
Church
That
Infallibility
is
necessary
to
the
Being
of
a
Church
,
Idolatry
.
Now
it
is
not
possible
,
I.
W.
that
the
Church
should
bold
any
Idolatry
lawful
Idolatry
)
unless
she
holds
that
some
Honour
,
which
is
due
only
to
God
,
may
be
given
to
a
Creature
.
Roman
Church
Roman
Church
meer
creature
I.
W.
Soveraign
Worship
Imaginary
Being
T.
G.
true
Church
I.
W.
That
't
is
impossible
the
Church
should
teach
or
hold
any
kind
of
Idolatry
,
whatsoever
it
be
,
but
she
must
hold
expressly
or
implicitly
,
that
some
Honour
due
only
to
God
,
may
be
given
to
a
meer
Creature
.
Mother
Wit
Scholastick
Fooling
to
hold
deliver
as
her
judgment
Honour
due
only
to
God
may
be
given
to
a
Creature
Catholick
Dictionaries
Fundamental
errour
damnable
errour
error
inconsistent
with
the
essence
of
a
true
Church
,
are
terms
Synonymous
.
Catholick
Dictionaries
the
practice
of
any
kind
of
Idolatry
,
especially
being
approved
by
the
Church
,
is
destructive
to
the
Being
of
a
Church
.
true
Church
ordain
Priests
T.
G.
overthrow
all
Authority
,
and
Iurisdiction
in
the
Church
of
as
being
derived
from
an
Idolatrous
Church
.
true
Church
ten
Tribes
true
Church
I.
W.
I.W.
p.
I
ought
to
have
proved
and
not
barely
supposed
that
the
Idolatry
introduced
by
was
not
destructive
to
the
being
of
a
True
Church
:
and
several
Protestants
,
produce
the
Church
of
to
shew
that
a
true
visible
Church
may
cease
.
perpetual
Visibility
of
the
Church
a
true
Church
that
he
was
left
alone
in
Israel
;
i.
e.
of
God
.
true
Church
Ieroboams
Calves
established
Religion
ten
Tribes
that
the
Children
of
departed
not
from
the
sins
of
till
God
removed
out
of
his
sight
that
he
departed
not
from
the
sins
of
his
People
True
Church
be
anointed
King
over
the
People
of
the
Lord
.
Iehoahaz
,
that
the
Lord
was
gracious
unto
them
,
and
had
respect
unto
them
,
because
of
his
Covenant
with
and
would
not
destroy
them
,
neither
cast
he
them
from
his
presence
as
yet
.
Prophet
Hosea
that
God
was
still
the
Holy
one
in
the
midst
of
and
How
shall
I
give
thee
up
how
shall
I
deliver
thee
Return
unto
the
Lord
thy
God
prepare
to
meet
thy
God
O
Gods
people
true
Church
True
Church
giving
Orders
Arian
Bishops
Gregory
Nazianzen
,
Nyssen
,
Epiphanius
,
Nicene
Council
Concil.
Nicen.
that
the
Catholick
Church
looked
on
them
as
Idolaters
.
Arian
Ordinations
the
second
Nicene
Council
First
Session
Popes
Vicar
was
ordained
by
Arian
Bishops
and
yet
his
was
never
questioned
true
.
Epiphanius
,
Socrates
Epiph.
haer.
Socr.
l.
Sozom.
l.
Arian
Faction
he
had
it
from
the
hands
of
Bishop
of
the
worst
of
all
the
Arians
,
Baron
.
ad
A.D.
Nicene
Creed
Arian
faction
Arian
Priests
Theod.
l.
Arian
party
Lucifer
Caralitanus
Baron
.
ad
A.
Catholick
Bishops
Synodical
Epistle
Catholick
Christians
old
City
in
veteris
Ecclesiae
communione
)
that
they
should
receive
those
who
came
to
them
from
the
Arians
without
requiring
any
more
from
them
,
Athanas.
ap.
ad
Antioch
.
p.
than
the
renouncing
Arianism
and
subscribing
or
owning
the
Nicene
Creed
Arian
Baptism
Arian
Ordinations
;
Ruffinus
Ruffin
.
hist.
Eccles.
l.
that
when
the
Catholick
Bishops
were
returned
from
banishment
,
several
of
them
met
together
at
to
consult
what
was
to
be
done
with
those
who
had
received
Orders
from
the
Arian
Bishops
;
and
after
consultation
about
it
,
it
was
decreed
in
Council
,
that
only
the
Heads
of
the
party
should
be
rejected
,
but
others
received
to
the
exercise
of
their
Priestly
Office
:
upon
which
was
dispatched
into
the
Eastern
parts
to
settle
the
Churches
there
,
and
into
the
Western
:
but
he
returning
to
found
that
in
the
mean
time
had
broken
his
promise
in
the
Consecration
of
therefore
would
not
own
him
as
Bishop
that
he
quarrelled
with
the
decree
of
the
Alexandrian
Council
about
receiving
the
Arian
Bishops
and
Priests
upon
disowning
their
Heresie
.
Luciferian
Schism
Catholick
Church
Arian
Bishops
Hieron
.
advers.
Luciferian
.
init
.
penitent
Laity
Arian
Baptism
that
eight
Arian
Bishops
were
received
in
the
Council
of
although
their
Arianism
were
declared
before
:
and
that
the
decree
of
the
Alexandrian
Council
was
universally
received
by
the
Church
:
contradictions
,
T.
G.
strange
Paradoxes
T.G.
p.
A
strange
Paradox
advanced
by
What
can
an
Image
do
to
the
heightning
of
Devotion
or
raising
affections
?
Western
Churches
T.
G.
that
Pictures
have
an
advantage
in
representation
above
living
Creatures
T.G.
p.
because
Ladies
sit
for
their
Pictures
,
and
Authors
Pictures
are
set
before
their
Books
men
keep
the
Pictures
of
their
Friends
three
Nuns
but
to
hold
the
contrary
opinion
,
is
the
way
to
undo
the
company
of
Picture-drawers
that
the
Ladies
instead
of
the
Pictures
of
their
Friends
should
wear
Ants
and
Flies
in
Crystal
cases
;
and
instead
of
their
own
pictures
the
Apes
and
Asses
should
be
sent
them
;
which
I
brought
in
so
lamely
,
and
the
Tygers
too
if
they
can
catch
them
,
as
greater
resemblances
of
their
Perfections
.
T.
G.
Capucin
Frier
T.
G.
under
my
hand
ingenious
art
of
Painting
bare
representation
Gods
Creatures
old
Man
Pontifical
habits
divine
Worship
T.
G.
T.G.
p.
that
Atheists
will
deny
the
perfections
of
the
Creatures
to
be
any
evidence
at
all
of
the
being
we
call
God
;
but
cannot
deny
a
Crucifix
to
represent
to
their
own
thoughts
that
Person
whom
we
believe
to
be
God
?
blind
men
will
shut
their
eyes
raise
affections
Divine
Worship
of
Christs
humanity
T.
G.
a
help
to
memory
apprehension
,
T.
G.
T.
G.
not
to
say
my
Prayers
to
the
Sun
no
more
than
they
do
to
Images
T.G.
p.
I
know
they
do
not
T.
G.
Images
.
But
if
I
do
not
say
my
prayers
to
the
Sun
,
but
only
bow
down
to
it
,
so
it
be
not
out
of
ignorance
,
or
Heathenism
,
or
to
give
scandal
to
weak
Brethren
,
where
he
condemns
it
let
the
Faithful
therefore
abstain
from
so
perverse
and
worthy
to
be
condemned
a
Custome
,
nor
let
the
honour
due
to
God
alone
,
be
mixed
with
their
rites
who
serve
the
Creatures
,
for
the
Holy
Scripture
Thou
shalt
worship
the
Lord
thy
God
and
him
only
shalt
thou
serve
.
T.
G.
because
there
were
some
Reliques
of
Paganism
remaining
,
giving
the
Creature
part
of
that
Honour
which
is
due
to
God
alone
.
T.
G.
That
although
the
Creatures
do
represent
God
after
their
manner
,
yet
it
is
so
rudely
,
remotely
,
darkly
,
and
imperfectly
,
that
there
is
need
of
a
great
deal
of
discourse
to
discover
the
analogy
or
proportion
to
their
Creator
;
and
they
are
called
the
footsteps
of
God
;
whereas
an
Image
(
for
example
)
of
Christ
is
so
apparently
representative
of
him
,
that
upon
sight
thereof
our
thoughts
fly
presently
unto
him
.
Eternal
Power
of
God
being
so
known
or
manifest
by
the
things
that
are
seen
,
that
even
the
Heathens
were
left
without
excuse
;
no
such
matter
,
T.
G.
the
Creatures
represent
God
rudely
,
remotely
,
darkly
and
imperfectly
The
Heavens
declare
the
glory
of
God
,
and
the
Firmament
shews
his
handy-work
.
Gods
Work
dully
,
remotely
,
rudely
Power
.
But
T.
G.
they
are
called
Gods
footsteps
,
and
to
gather
the
height
and
bigness
of
from
his
footstep
was
not
the
Work
of
every
vulgar
capacity
,
Metaphorical
expression
Geometrical
proportions
height
and
bigness
of
by
his
foot
Gods
eternal
Power
Old
man
Sun
,
Moon
real
representation
Divine
Being
Worshipping
Images
Vasquez
Hisp.
Worship
God
in
any
Creature
whatsoever
.
Gods
real
presence
T.
G.
the
Worship
of
Gods
Footstool
T.
G.
Cardinal
Lugo
Creatures
being
Gods
Footsteps
Lugo
de
Mysterio
Incarn
.
disp.
they
may
be
worshipped
for
all
that
;
for
do
not
we
worship
the
Footsteps
of
Saints
in
many
Churches
?
how
much
more
ought
we
to
adore
the
Footsteps
of
God
?
T.
G.
T.
G.
p.
viz.
That
there
is
greater
danger
of
terminating
the
worship
upon
them
,
than
upon
an
Image
;
because
they
are
Creatures
subsisting
of
themselves
,
and
are
the
causes
of
real
benefits
to
mankind
.
viz.
setting
the
Sun
before
an
Ant
or
a
Fly
T.
G.
p.
Old
Man
T.
G.
relative
worship
Images
.
Vasquez
Vasq.
ubi
sup
Representation
,
which
belongs
to
an
Image
.
Contact
,
although
long
since
past
;
thence
they
worship
the
Cross
,
Nails
,
Garments
,
and
other
things
that
had
touched
the
bodies
of
Christ
or
the
Saints
.
Union
;
thence
they
worship
all
Reliques
which
had
been
parts
of
the
Saints
.
Presence
:
thence
God
being
more
present
in
his
Works
,
than
any
Saint
can
be
in
a
Garment
he
did
once
wear
;
there
is
more
Reason
to
worship
God
in
His
Works
,
than
any
Saint
in
Reliques
.
Cardinal
Lugo
Because
they
worship
the
work
of
mens
hands
,
as
the
hand-writing
of
any
Saint
,
Lugo
ubi
sup
much
more
ought
we
to
worship
Gods
Works
with
a
Relative
worship
.
Becaus
they
worship
the
very
places
where
the
Saints
have
been
;
as
a
Stone
on
which
they
have
sate
,
for
the
sake
of
contact
and
propinquity
;
much
more
ought
we
to
worship
Gods
Creatures
,
to
whom
He
is
far
nearer
than
the
Body
of
a
Saint
to
a
Stone
.
Because
they
receive
gifts
from
Princes
with
great
veneration
,
although
mean
in
themselves
;
therefore
since
all
the
Creatures
are
Gods
gifts
we
may
worship
them
for
His
sake
.
Because
a
man
is
the
living
Image
of
God
,
therefore
as
a
Wooden
Image
may
be
worshipped
for
the
sake
of
the
exemplar
,
much
more
,
ought
such
a
lively
Image
as
man
is
.
worshipping
God
living
men
dead
Images
Lugo
,
With
the
worship
of
in
respect
of
God
,
and
an
inferiour
worship
on
the
account
of
His
proper
excellency
.
Primitive
Church
Divine
Worship
a
real
contact
touched
Christ
.
Cardinal
Lugo
the
Tail
of
the
Ass
on
which
Christ
rode
to
Arriaga
,
There
was
Arriag
.
de
Myster.
Incarn
.
disp.
that
did
hinder
the
worship
of
his
lips
;
however
he
doth
not
understand
,
how
this
can
cut
off
the
adorability
of
them
on
the
principles
of
the
Ass
on
which
Christ
rode
;
there
are
some
,
do
yield
that
it
might
be
worshipped
;
and
the
Mule
,
and
the
Ass
which
stood
by
the
Maunger
,
as
well
as
the
Maunger
is
self
:
but
it
may
be
,
it
were
better
denied
,
because
there
is
,
I
know
not
what
meanness
in
it
which
hinders
adoration
that
in
all
these
moral
things
very
much
depends
on
the
apprehension
of
the
persons
;
and
in
case
the
intention
be
rightly
directed
,
he
thinks
it
very
hard
to
prove
that
God
cannot
be
worshipped
in
any
Creature
.
publick
scandal
real
hurt
worship
Images
Saints
.
The
danger
Cajetan
,
would
be
none
to
understanding
men
,
but
only
to
the
rude
and
ignorant
people
,
that
cannot
so
easily
apprehend
God
in
His
Creatures
,
as
in
an
Image
,
and
withall
it
would
savour
of
Heathen
superstition
.
Images
:
Hold
Ysamb.
de
Myster.
Incarn
.
ad
Qu.
a
meer
scandal
is
no
reason
to
take
away
the
use
of
a
thing
,
if
it
be
such
as
doth
not
arise
from
the
nature
of
the
thing
;
but
only
by
accident
through
the
malice
or
ignorance
of
the
Persons
.
instructing
the
People
the
very
Tail
of
the
Ass
great
rock
second
Council
T.G.
p.
I
most
irreverently
call
that
wise
Synod
Council
,
wherein
there
were
Fathers
,
with
the
Popes
Legats
,
and
the
Vicars
of
the
Oriental
Patriarchal
Sees
Caroline
Book
Carol.
de
Imag.
l.
That
by
their
own
confession
they
were
but
T.
G.
Nicene
Council
Bishops
,
Fools
.
But
if
he
be
guilty
of
the
same
fault
,
that
doth
not
excuse
me
for
speaking
so
Ironically
,
of
so
lawful
,
so
general
,
so
judicious
a
Council
,
as
that
at
he
adviseth
me
to
recant
,
and
to
follow
the
example
of
T.
G.
Parochial
Church
never
to
be
found
in
the
list
of
any
General
Council
Second
Council
wise
Synod
lawful
General
Council
,
and
so
received
by
the
Church
:
T.
G.
That
it
was
called
by
the
Popes
Authority
lawful
General
Council
General
Council
The
consent
and
presence
of
the
Patriarchs
.
That
it
hath
been
received
as
such
by
the
Church
.
General
Council
as
that
of
General
Council
Synodical
Epistle
that
they
had
the
concurrence
of
East
,
West
,
North
and
South
Western
Bishops
Eastern
Patriarch
Baron
.
ad
A.
D.
who
was
then
Chaliph
of
the
was
a
great
enemy
to
the
Christians
,
under
whose
dominion
at
that
time
they
were
.
Christianus
Lupus
Christian.
Lup.
in
Conc.
T.
Synodical
Epistle
Monks
carried
Council
.
Theophanes
Theoph.
Chrongr
.
p.
Histor.
Miscell
.
l.
That
the
Empress
and
Patriarch
,
both
sent
to
the
Patriarchs
of
while
the
Peace
continued
;
but
soon
after
upon
's
being
made
Chaliph
,
the
peace
was
broke
;
and
there
was
no
liberty
for
the
Patriarchs
either
to
go
or
send
.
Council
that
appeared
and
subscribed
as
Vicar
of
the
Oriental
Patriarchs
;
and
as
Vicar
of
the
Patriarch
of
The
Legats
that
were
sent
to
the
Patriarchs
did
never
arrive
at
but
coming
into
they
there
understood
what
a
grievous
persecution
the
Christians
suffered
under
the
new
Chaliph
,
and
that
if
it
should
be
discovered
what
errand
they
went
upon
,
it
would
not
only
hazzard
their
own
lives
,
but
of
all
the
Christians
of
those
parts
;
therefore
they
forbore
going
any
farther
,
and
acquainted
the
Monks
of
with
their
design
;
who
met
together
,
and
took
upon
them
to
send
these
two
,
as
the
Legats
of
the
Patriarchs
of
Theodorus
Patriarch
goodly
Vicars
Oecumenical
Council
Oriental
Patriarchs
Legats
of
the
three
Apostolical
Sees
,
Plenipotentiary
Monks
Patriarchal
Monks
sent
them
great
men
Bin.
not
.
in
Concil.
Nic.
Concil.
Nic.
Act.
Euthymius
Bishop
the
Patriarchs
of
the
East
that
the
Letters
were
sent
by
the
very
same
to
whom
directed
his
Christianus
Lupus
General
Councils
Lup.
not
.
in
Can.
Concil.
Sept.
To.
Politian
,
Patriarch
Ierusalem
,
sending
these
for
their
Legats
to
this
Council
the
zeal
and
courage
both
of
the
Patriarchs
and
Legats
for
venturing
so
much
in
such
a
time
of
Persecution
:
two
Legats
that
sent
,
for
venturing
through
a
thousand
deaths
to
get
to
the
Patriarchs
,
Pope
Adrian
Charles
the
Great
Nicene
Synod
Adriani
epist.
Synod
.
Nic.
To.
Concil.
p.
That
the
Synodical
Epistle
of
the
three
Patriarchs
,
read
and
approved
in
this
Council
of
That
the
East
and
the
West
,
the
North
and
the
South
were
all
agreed
Glory
be
to
God
that
hath
united
us
Eastern
Patriarchs
Western
Bishops
General
Council
T.
G.
T.G.
p.
The
Popes
Legats
for
Presidents
,
and
the
Vicars
of
the
Oriental
Patriarchal
Sees
assisting
in
it
?
General
Council
Greek
Church
Theoph.
Chron.
p.
That
the
Emperour
called
together
all
the
Bishops
within
his
own
Dominions
Landulphus
Sagax
that
the
Oriental
Patriarchs
sent
their
Legats
,
Paul
.
Diacon
.
l.
Monks
Letter
Patriarchal
Sees
Encyclical
Epistle
Photii
Epist.
Nicene
Council
was
not
received
among
them
,
as
the
six
General
Councils
were
.
very
ancient
one
Baron
.
A.
D.
That
it
was
reported
among
them
that
none
of
the
Churches
under
the
Apostolical
See
of
did
own
the
Synod
for
a
General
Council
B.
Montagues
Copy
it
was
not
published
in
their
Churches
,
nor
received
among
them
as
a
General
Council
:
was
present
in
it
from
his
See
,
and
others
with
him
he
came
as
Legate
Nicene
Council
that
by
reason
of
the
persecution
of
the
the
Acts
of
that
Council
never
came
to
them
that
this
Council
was
not
received
as
an
Occumenical
Council
in
any
of
the
Eastern
Patriarchates
,
Ib.
n.
excepting
only
that
of
six
General
Councils
viz.
that
they
had
only
a
bad
Translation
of
it
Anast.
vit.
Hadrian.
General
Council
Authentick
Acts
Latine
Translation
Pope
Hadrian
Nicene
Council
Western
Church
Oecumenical
Council
Concil.
Gener.
Tom.
General
Council
Sirmond
.
adm
.
de
Can.
Concil.
Francford
Did
not
look
upon
it
as
an
Oecumenial
Council
,
because
none
but
met
in
it
,
and
other
Churches
were
not
asked
their
opinion
;
nay
,
that
Pope
himself
,
did
not
give
it
the
title
of
a
General
Council
.
T.
G.
T.G.
p.
That
what
weight
soever
that
Exception
carried
at
that
time
,
yet
it
is
certain
now
it
hath
no
force
at
all
,
since
the
Council
it self
hath
for
many
hundreds
of
years
been
accepted
as
a
true
and
lawful
General
Council
,
and
its
doctrine
as
Catholick
by
all
the
Provinces
of
Christendom
,
and
the
contrary
to
it
condemned
for
Heresie
.
Nicene
Council
Gallican
Bishops
Ionas
Aurelianensis
Walafridus
Strabo
Spalat.
de
Rep.
Eccles.
l.
certain
Book
Waldens.
Tom.
Pope
Ioan
it
was
called
under
the
pious
Emperour
the
second
General
Council
Century
,
Pet.
Crabb
Latin
Edition
A.
D.
seventh
General
Council
General
Councils
T.
G.
That
it
hath
been
received
for
many
hundred
years
as
a
lawful
General
Council
Petrus
de
Marcâ
Sirmond
.
Admon
.
To.
Concil.
p.
Pet.
de
Marcâ
de
Concord
.
Sacerd.
l.
Petav.
de
Incarn
.
l.
Sur.
admon
.
ad
Lect.
de
Concil.
Franc.
Cop.
Dial.
Sander
.
de
Imag.
c.
Suar.
in
p.
Th.
disp.
That
the
Council
meant
by
the
Council
of
was
the
Council
,
and
not
the
former
of
Surius
,
Cope
Harpsfield
,
Sanders
,
Suarez
Francford
,
That
the
Acts
of
the
Council
in
the
matter
of
Images
were
confirmed
therein
:
Concil.
Gener.
To.
was
the
Head
of
the
Eastern
Empire
Nicene
Council
Constantinople
upon
the
but
the
Emperours
Guards
would
not
endure
their
sitting
there
,
as
Theop.
Chronogr
.
p.
upon
which
they
were
forced
to
rise
;
and
the
Empress
found
out
a
trick
to
disband
the
suspected
Officers
and
Souldiers
,
and
brought
in
new
ones
;
however
it
was
thought
convenient
the
Council
should
sit
no
longer
there
,
but
remove
unto
Constantinopolitan
Council
Gabriel
Biel
Gab.
Biel.
in
Can.
Miss.
c.
P.
Pithaeus
P.
Pithei
praefat.
ad
histor.
Pauli
Diac.
That
another
Council
of
was
called
between
the
Annales
Eccles.
Franc.
ad
A.
D.
and
that
of
which
did
in
express
words
determine
that
the
same
worship
was
to
be
given
to
Images
,
which
is
due
to
the
B.
Trinity
,
and
that
this
was
the
Council
condemned
at
New
Council
Latin
Historians
Because
it
was
a
Council
of
which
was
condemned
Because
it
is
not
to
be
supposed
that
the
Council
of
should
condemn
the
Council
of
it
is
not
to
be
believed
that
so
many
Bishops
,
the
Popes
Legates
being
present
,
should
misunderstand
the
doctrine
of
that
Council
:
refuge
T.
G.
T.G.
p.
Petr.
de
Marca
,
to
give
a
particular
account
of
it
.
Caroline
Book
the
whole
Council
meant
the
same
which
spake
out
Carol.
de
●ag
.
l.
although
in
words
they
denied
it
,
Western
Church
really
give
Caroline
Book
T.
G.
yield
it
of
the
Author
of
that
Book
,
T.G.
p.
That
Author
was
not
contented
with
what
the
Council
of
had
condemned
Hincmar
.
Opusc.
c.
Carol.
l.
That
this
very
Volume
was
it
which
was
sent
from
the
Emperour
to
by
some
Bishops
against
the
Pope
Hadrian
Elipandus
?
Petavius
Petav.
d●
Incarn
.
l.
as
soon
as
the
Acts
of
the
Synod
were
known
in
these
parts
but
when
the
Council
of
had
condemned
the
Cassan.
ep.
only
some
were
taken
out
of
it
and
sent
to
the
Pope
.
Because
the
Pope
doth
not
answer
all
of
it
,
Bellarm.
de
Concil.
l.
Baron
.
ad
A.
That
this
Book
contains
the
Acts
of
the
Council
of
Nicene
Synod
That
the
Synod
could
have
no
pretence
to
be
esteemed
a
lawful
General
Council
,
the
doctrine
of
it
was
not
Catholick
,
neither
were
the
Acts
of
it
done
by
the
universal
Church
:
That
Synod
is
charged
with
folly
and
presumption
,
Carol.
de
Imag.
l.
in
that
being
but
one
part
of
the
Church
,
it
should
dare
to
impose
its
Decrees
upon
the
Church
without
advising
and
consulting
with
the
other
parts
of
it
,
For
what
Rage
and
Madness
is
this
,
for
the
Church
of
one
part
to
go
about
to
determine
that
which
was
never
determined
by
the
Apostles
or
their
Successors
,
and
to
endeavour
to
Anathematize
the
Churches
of
the
whole
World
?
But
this
is
cursing
without
reason
,
anger
without
Power
,
damning
without
Authority
:
and
therefore
they
are
charged
with
no
less
than
Luciferian
pride
Petav.
de
Incarn
.
l.
That
when
Pope
sent
the
Acts
of
the
Council
to
the
Great
,
and
would
have
a
Council
called
to
advise
about
it
;
the
Pope
had
not
yet
declared
it
for
an
Oecumenical
Council
!
General
Council
three
hundred
Bishops
Germany
,
France
Popes
Legats
lawful
General
Council
Nicene
Synod
was
not
received
as
a
lawful
General
Council
.
Eginhardi
Annales
A.
D.
that
not
many
years
before
the
Council
of
there
was
a
Synod
at
which
was
called
by
themselves
,
not
only
the
seventh
,
but
a
General
Council
;
but
having
summoned
together
a
Council
of
Bishops
out
of
all
parts
of
his
dominions
,
it
was
there
utterly
rejected
,
so
as
not
to
be
called
or
thought
to
be
either
the
seventh
,
or
a
General
Council
.
Annales
Tiliani
Histor.
Franc.
Script
.
Coaetan
.
Tom.
Loiseliani
,
Bertiniani
,
Fuldenses
,
Metenses
,
Laurishamenses
,
Massianenses
,
Egraismenses
rejecting
of
the
Greek
Synod
the
false
Synod
that
which
would
be
called
the
seventh
and
a
General
Council
Ado
Viennensis
,
Rhegino
,
Hermannus
Contratus
several
Chronicles
General
Council
succeeding
Ages
Gallican
Church
Ludovicus
Pius
Nicene
Synod
Pope
Hadrian
Gallican
Bishops
T.
G.
T.G.
p.
that
although
they
were
of
this
opinion
at
that
time
,
yet
afterwards
the
doctrine
of
the
Nicene
Council
was
received
in
the
Gallican
Church
.
Ionas
Aurelianensis
Claudius
Taurinensis
Gallican
Church
A.
D.
denied
that
any
worship
was
to
be
given
to
Images
,
Bell.
de
Script
.
Eccles.
A.
Claudius
Taurinensis
Marg.
de
la
Bigne
Biblioth.
Patr.
To.
was
one
of
the
Heads
of
those
who
opposed
the
Pope
and
the
Orientals
,
Nicene
Synod
a
superstitious
and
pernicious
practice
from
which
the
Gallican
Church
was
free
;
and
a
detestable
and
most
wicked
errour
;
notwithstanding
the
Orientals
pretended
that
they
did
not
worship
the
Images
,
but
the
exemplars
by
them
;
and
he
prays
God
they
may
be
at
last
delivered
out
of
that
superstition
:
Walafridus
Strabo
Walafrid
.
Strabo
de
reb.
Eccles.
l.
Ludovicus
Pius
Baronius
to
have
been
of
the
same
opinion
with
in
this
matter
Baron
.
A.D.
all
the
honour
due
to
Images
is
barely
negative
,
not
to
misuse
or
destroy
them
.
Agobardus
Archbishop
Saints
and
Confessours
of
that
City
Papirius
Massonus
that
he
said
no
more
than
the
whole
Gallican
Church
in
that
Age
believed
.
T.G.
p.
any
such
thing
,
for
the
French
Bishops
allowed
Images
to
be
kept
Baluzius
,
that
the
faithful
seeing
them
might
be
excited
to
the
imitation
of
those
holy
persons
whom
they
represented
:
whereas
went
so
far
as
to
affirm
that
they
were
kept
for
ornaments
to
delight
the
eyes
,
but
not
for
the
instruction
of
the
People
;
nay
that
they
were
not
to
be
painted
upon
Church
walls
.
Baluz
.
no●
.
in
Agob
.
p.
Gallican
Church
T.
G.
what
I
affirmed
Papir
.
Masson
.
Synops.
Agob
.
c.
Picturae
aspectandae
causâ
historiae
&
memoriae
,
non
Religionis
;
Images
are
to
be
looked
on
for
history
and
memory
sake
,
but
not
for
Religion
T.
G.
T.
G.
Pap.
Massonus
T.
G.
Agobard
.
de
Imag.
c.
T.
G.
But
all
this
while
we
are
got
no
farther
than
towards
the
middle
of
the
ninth
Century
,
the
Church
of
might
change
its
opinion
after
this
time
,
and
assert
the
Council
of
to
have
been
a
General
Council
,
and
submit
to
the
Decrees
of
it
.
Gallican
Church
the
Nicene
Synod
a
false
General
Council
,
Card.
Cusanus
Cusan
.
de
Concord
.
Cathol.
l.
Nicene
Fathers
Anastasius
Bibliothecarius
Greek
Canons
Latin
Church
eighth
General
Council
Pope
what
a
soloecism
it
would
be
,
Anast.
Biblioth.
Praefat.
in
sept.
Synod
.
to
have
the
eighth
,
without
a
seventh
,
(
ubi
septima
non
habetur
,
Western
Church
.
It
is
true
,
it
was
translated
before
;
but
it
was
,
almost
by
all
so
much
contemned
,
that
it
was
so
far
from
being
transcribed
,
that
it
was
not
thought
worth
reading
.
it
was
done
by
the
particular
Command
of
Pope
and
laid
up
in
his
Sacred
Library
.
Catholick
doctrine
of
Image-worship
doctrine
was
not
yet
revealed
to
some
of
the
Gallican
Church
;
because
they
said
it
was
not
lawful
to
worship
the
Work
of
mens
Hands
.
Western
Church
.
Leo
Tuscus
Greek
Emperour
Gesner
.
Biblioth.
To.
v.
Leo.
Latin
Churches
Cassander
)
that
among
the
Causes
of
the
Breach
,
Cassand
.
Ep.
that
Synod
was
to
be
assigned
which
was
called
by
and
which
they
would
have
called
the
seventh
,
and
a
General
Council
that
it
was
not
received
even
by
the
Church
of
Fredericus
Aenobarbus
Nicetas
Acominatus
Nicet
.
Choniat
.
l.
Is.
Angeli
.
Baron
.
A.
Greek
Emperour
,
Isacius
Angelus
Images
.
When
all
the
Greeks
had
deserted
the
Armenians
staid
behind
,
for
they
looked
on
the
Germans
as
their
Friends
,
and
agreeing
with
them
in
Religion
,
for
the
worship
of
Images
is
forbidden
among
both
of
them
.
general
practice
Necene
Council
had
not
prevailed
all
over
the
Western
Church
,
T.
G.
for
many
hundreds
of
years
before
the
Reformation
.
Biblioth.
Patr.
To.
that
they
do
not
worship
Images
,
and
their
Catholick
Bishop
or
Patriarch
excommunicates
those
that
do
.
Armenian
Bishop
Auctur
.
Biblioth.
Patr.
To.
that
they
do
not
Worship
the
Images
either
of
Christ
,
the
B.
Virgin
,
or
the
Saints
.
Pet.
Pithaeus
P.
Pithaei
Praes.
ad
Pauli
Diac
.
hist.
that
it
was
but
very
lately
that
those
of
the
Gallican
Church
began
to
be
fond
of
Images
:
A.
D.
Nicene
Council
Gallican
Church
for
many
hundred
years
.
But
suppose
the
Nicene
Synod
were
not
owned
for
a
General
Council
,
yet
it
might
be
very
wise
and
judicious
Assembly
Emperour
Charles
Western
Bishops
Caroline
Book
Lib.
Carol.
de
Imag.
l.
T.
G.
Nicene
Synod
Western
Bishops
Ironical
expression
That
Wise
Synod
Nicene
Fathers
Nicene
Council
eight
arguments
Constantinopolitan
Fathers
Nicene
Synod
That
the
Nicene
Fathers
did
justly
plead
the
continuance
of
Christ
Kingdom
against
the
Idolatry
of
Christians
,
T.G.
p.
because
God
hath
promised
that
he
will
take
away
Idols
from
the
earth
,
not
for
four
or
five
hundred
years
,
but
to
the
end
of
the
world
.
T.
G.
Catholick
Bishops
Old
Testament
Christian
doctrine
But
then
T.
G.
the
Gates
of
Hell
would
prevail
against
the
Church
.
Christian
Church
Luciferian
Pride
Hellish
Cruelty
desperate
Wickedness
implicite
believers
T.G.
p.
that
the
saying
of
the
Fathers
against
the
Arrians
cannot
reach
to
those
that
worship
Images
,
because
saith
,
the
Arrians
trusted
in
Christ
,
and
gave
properly
Divine
Honour
to
Christ
,
which
they
do
not
to
the
Images
of
Christ
.
Latria
was
to
be
given
to
the
Images
of
Christ
,
worship
Images
many
fallacies
upon
T.G.
p.
that
I
had
made
use
of
his
opinion
to
prove
those
guilty
of
Idolatry
which
were
of
another
opinion
.
Arrian
Idolatry
worship
Images
if
they
who
worship
Images
give
divine
Honour
to
them
Divine
Honour
is
to
be
given
to
them
worship
Images
divine
honour
T.
G.
to
depend
upon
their
being
of
this
opinion
,
and
because
the
Nicene
Fathers
are
not
mentioned
by
me
as
agreeing
with
divine
honour
really
Divine
Worship
absolute
,
Soveraign
inferiour
Worship
T.
G.
T.G.
p.
that
the
argument
doth
not
hold
,
that
if
the
union
of
the
Divine
and
humane
nature
be
the
reason
of
the
worship
given
to
the
Person
of
Christ
,
then
there
must
be
an
equal
presence
or
union
between
Christ
and
the
Image
to
make
that
an
object
of
Worship
;
for
,
not
only
union
,
but
representation
may
occasion
worship
.
Hypostatical
Union
Divine
Nature
Humane
Nature
lawful
worship
T.
G.
That
the
Image
is
a
fit
object
of
worship
,
and
representation
the
reason
of
it
equal
reason
personal
union
really
present
positive
Law
Nicene
Fathers
T.G.
p.
That
although
the
Image
of
Christ
can
only
represent
the
humane
Nature
as
separate
from
the
Divine
,
yet
the
charge
of
Nestorianism
doth
not
follow
;
because
the
Object
of
their
worship
,
is
that
which
is
conceived
in
their
minds
;
and
worship
being
an
act
of
the
Will
,
it
is
carried
to
the
Prototype
,
as
it
is
conceived
in
the
understanding
;
but
their
understandings
being
free
from
Nestorianism
,
their
Wills
must
be
so
too
:
heretical
opinion
Idolatrous
practice
Constantinopolitan
Fathers
humane
nature
Nestorian
principles
humane
nature
hypostatical
union
humane
Person
humane
Person
Divine
Person
proper
object
of
worship
hypostatically
united
Divine
Person
humane
Nature
humane
Nature
Homo
Deiferus
humane
Nature
Divine
Nature
present
Constantinopolitan
Fathers
Christian
Church
Nicene
Synod
humane
Nature
real
presence
real
Union
real
presence
worship
Images
that
I
would
bear
in
mind
against
a
fit
season
,
T.G.
p.
that
the
Eucharist
is
called
by
the
Fathers
an
Honourable
Image
of
Christ
,
Nicene
Fathers
Ignorance
It
was
contrary
to
the
Scriptures
and
Fathers
to
call
the
Eucharist
an
Image
of
Christ
.
Constantinopolitan
Fathers
T.
G.
That
I
mix
School
disputes
with
matters
of
Faith
Divine
Worship
T.
G.
T.G.
p.
That
this
is
a
point
belonging
to
the
Schools
,
and
not
at
all
to
Faith
Scholastick
Nicety
General
Terms
about
the
worship
due
to
the
Chair
of
State
,
T.G.
p.
whether
it
be
the
same
which
is
due
to
the
King
or
no
;
if
the
same
,
then
proper
Regal
worship
would
be
given
to
something
besides
the
King
,
which
were
Treason
:
if
distinct
,
then
the
Chair
would
be
worshipped
with
Regal
Honour
for
it self
,
and
not
relatively
,
which
were
for
a
man
to
submit
himself
to
a
piece
of
Wood.
Yeomen
of
the
Guard
Princes
Courts
T.
G.
T.
G.
worship
peculiar
i.
e.
acts
forbidden
Princes
Court
Princes
Pleasure
same
Honour
Treason
to
put
off
his
Hat
in
the
Presence
Chamber
,
or
to
the
Chair
of
State
,
solemn
Fop
State
absolutely
as
a
piece
of
Wood
Soveraign
worship
King
,
yet
it
fell
upon
the
Chair
of
State
after
an
inferiour
Manner
,
as
a
thing
relating
to
the
King
,
and
purely
for
his
sake
.
substantial
Yeomen
General
Council
old
Courtier
Princes
Courts
Relative
worship
Divine
Laws
the
Rules
and
Orders
be
observed
which
God
hath
given
us
for
His
Worship
extravagant
Fancies
general
Rules
That
if
the
Act
of
Worship
be
the
same
that
is
given
to
the
Prototype
,
it
is
Idolatry
if
it
be
distinct
it
is
Idolatry
Presence
Chamber
,
that
if
he
gives
the
Chair
of
State
the
same
Honour
he
gives
the
King
,
he
commits
Treason
if
he
does
not
,
he
worships
the
Chair
for
it self
,
and
so
commits
Treason
to
commit
Treason
It
is
Idolatry
to
give
the
same
worship
to
an
Image
which
is
due
to
God
:
Vasquez
It
is
Idolatry
to
give
distinct
worship
with
the
difficulties
about
sight
and
motion
,
T.
G.
T.G.
p.
to
shew
that
such
subtilties
ought
not
to
hinder
men
from
doing
things
.
Not
when
they
are
in
themselves
necessary
to
be
done
T.
G.
mixing
these
School
disputes
what
edge-tools
these
School
distinctions
are
T.G.
p.
The
Councils
declare
in
this
matter
that
we
are
not
to
give
Latria
to
Images
,
or
the
worship
due
only
to
God
That
S.
and
those
of
his
way
do
hold
that
the
same
worship
is
to
be
given
to
Christ
,
and
to
His
Image
.
T.
G.
Latria
is
twofold
,
one
absolute
,
and
that
is
due
to
God
himself
;
and
the
other
relative
,
that
may
be
given
to
the
Image
:
or
rather
,
in
the
same
act
of
worship
is
a
double
Notion
,
the
one
as
it
tends
to
God
himself
,
which
is
absolute
Latria
,
the
other
as
it
reflects
on
the
Image
for
His
sake
,
which
is
relative
Latria
.
absolute
Latria
Relative
Latria
give
His
glory
to
another
Divine
Worship
Relative
,
inferiour
improper
worship
T.
G.
That
the
object
of
Iealousie
is
a
Rival
,
T.G.
p.
or
what
hath
relation
to
or
Union
with
Him
,
not
what
may
serve
to
express
affection
and
respect
to
the
Person
who
ought
to
be
loved
.
Christian
Church
Divine
Honour
T.
G.
Sacrifice
to
be
offered
to
an
Image
T.G.
p.
he
denies
from
the
Catholick
Catechism
Catholick
Practice
)
that
they
do
pray
to
Images
like
the
Wifes
kissing
the
Picture
for
the
Husbands
sake
Roman
Church
Divine
Honours
T.
G.
That
I
can
no
where
contain
my self
within
bounds
of
Mediocrity
T.G.
p.
that
the
Church
of
God
hath
no
such
custom
Relative
Worship
I
must
not
understand
this
till
I
become
a
Proselyte
,
T.G.
ib.
parallel
Instances
Iews
worshipping
towards
the
Ark
The
Reverence
shewed
to
the
Ground
by
and
Ioshua
The
bowing
at
the
name
of
Iesus
.
The
bowing
towards
the
Altar
Roman
Church
To
the
Reverence
shewed
to
the
Holy
Ground
where
God
himself
appeared
by
being
commanded
to
pull
off
their
Shoos
.
T.
G.
a
short
Descant
on
the
former
erroneous
Ground
,
latter
,
a
note
above
Ela.
Musical
Notes
putting
off
their
shooes
T.
G.
T.
G.
ib.
Io
Paean
of
the
wonderful
force
of
Truth
,
that
after
long
standing
out
makes
all
her
Adversaries
submit
to
her
Power
.
Enough
as
he
thinks
to
ruin
our
own
Cause
and
establish
theirs
.
that
the
special
Presence
and
appearance
of
God
doth
sanctifie
a
place
to
so
high
a
degree
,
that
we
may
lawfully
testifie
our
Reverence
towards
it
.
Why
then
T.
G.
all
my
darts
which
I
have
so
spitefully
thrown
in
the
face
of
the
Images
of
Christ
Holy
Trinity
Saints
)
recoil
with
double
force
on
my
own
Head
.
with
double
force
recoil
upon
my
Head
.
Well
;
but
a
subtle
Logician
would
ask
me
,
whether
this
Reverence
be
absolute
or
Relative
:
that
it
was
not
to
the
Ground
for
it self
,
but
meerly
out
of
a
Respect
to
God
.
Command
of
God
T.
G.
pulling
off
the
Shooes
Eastern
parts
heads
uncovered
consecrating
,
bowing
,
kneeling
,
praying
Roman
Church
against
an
express
Command
of
God
Imaginary
presence
true
object
T.
G.
is
this
the
same
Reverence
that
is
due
to
God
,
or
distinct
from
it
?
Vasquez
comes
upon
you
wish
his
artillery
;
for
then
you
express
your
submission
to
an
inanimate
thing
,
that
hath
no
kind
of
excellency
to
deserve
it
from
you
.
T.
G
that
for
a
man
to
use
all
the
acts
of
adoration
to
Images
which
are
performed
in
the
Roman
Church
without
respect
to
the
exemplar
,
were
to
express
our
submission
to
an
inanimate
thing
,
which
is
Idolatry
.
Image
makes
a
submission
to
the
thing
,
i.
e.
inferiour
worship
Images
themselves
put
off
their
shooes
worship
the
Ground
external
acts
adoration
to
Images
inferiour
worship
terminated
on
the
Images
themselves
Idolatry
,
for
it
is
expressing
our
submission
to
a
meer
inanimate
thing
.
Sacred
Places
sacred
uses
putting
off
Shooes
Eastern
parts
T.
G.
recoiling
on
my
head
sacred
places
Gods
special
presence
Bowing
at
the
name
of
Iesus
,
worship
God
T.
G.
at
variance
with
the
Church
of
secret
enemy
to
it
prodigious
Author
T.
G.
T.G.
p.
in
disavowing
all
Reverence
to
the
Sacred
Name
of
Iesus
,
which
our
Church
hath
enjoyned
,
and
hath
been
defended
by
and
B.
humility
,
Christian
Resolution
acknowledgement
that
the
Lord
Iesus
Christ
,
the
true
and
Eternal
Son
of
God
is
the
only
Saviour
of
the
World
.
significant
Ceremony
that
the
Christians
used
it
to
signifie
their
faith
in
Iesus
;
and
therefore
they
used
bodily
reverence
at
all
times
when
they
heard
the
name
of
Iesus
,
but
especially
when
the
Gospel
was
read
.
Rhem.
Phil.
that
the
place
alledged
T.
G.
pertains
to
the
subjection
of
all
Creatures
to
the
Iudgement
of
Christ
;
however
,
the
ceremony
of
bowing
may
be
used
out
of
Reverence
to
his
Majesty
and
that
their
Idolatrous
worship
is
unfitly
compared
with
the
bowing
at
the
name
of
Iesus
.
Bishop
Andrews
Andrew's
Ser.
we
do
not
bow
to
the
name
,
but
to
the
sense
Archbishop
Laud
the
Honour
due
to
the
Son
of
God
at
the
mentioning
of
his
Name
,
T.
G.
the
tolling
of
a
bell
Christening
of
bells
Reverend
God-fathers
Saints
names
T.
G.
a
strange
Analogy
between
Words
and
Pictures
,
a
picture
being
a
word
to
the
Eye
,
and
a
word
being
a
Picture
to
the
Ear
:
Suarez
in
p.
Th.
q.
that
some
of
their
own
Divines
say
,
no
worship
is
due
to
any
Name
,
because
they
signifie
only
by
imposition
,
and
do
not
supply
the
place
of
the
thing
represented
as
Images
do
:
of
which
opinion
,
that
a
name
being
a
transient
sound
can
hardly
be
apprehended
as
conjoyned
with
the
Person
,
or
the
Person
in
it
,
so
as
to
be
worshipped
together
with
it
Paul
.
Maria
Quarti
in
Rubr.
Misse
p.
that
when
the
name
of
Iesus
is
mentioned
they
bow
to
the
Crucifix
bowing
towards
the
Altar
England
were
for
giving
some
kind
of
worship
to
the
Altar
,
T.G.
p.
although
under
the
degree
of
Divine
Worship
due
to
God
alone
that
as
the
allowing
this
would
render
me
a
true
Son
of
the
Church
of
so
the
allowing
the
like
to
the
sacred
Images
of
Christ
would
make
me
in
this
point
,
a
perfect
Proselyte
of
the
Church
of
bowing
to
the
Altar
same
worship
given
to
Images
any
worship
to
the
Altar
Archbishop
Laud
innovation
;
To
this
I
answer
,
That
God
forbid
that
we
should
worship
any
thing
but
God
himself
.
That
if
to
worship
God
when
we
enter
into
his
House
,
or
approach
his
Altar
be
an
Innovation
,
it
was
a
very
old
one
,
being
practised
by
And
were
this
Kingdom
such
,
as
would
allow
no
holy
Table
standing
in
its
proper
place
,
yet
I
would
worship
God
when
I
came
into
his
House
.
doing
Reverence
to
Almighty
God
but
towards
his
Altar
:
and
Idolatry
it
is
not
to
worship
God
towards
his
holy
Table
.
Now
with
us
the
People
did
ever
understand
them
fully
and
apply
them
to
God
,
and
to
none
but
God
.
sole
Object
exhibiting
any
Religious
worship
to
the
Communion
Table
,
Corporal
Presence
of
Christ
Religious
worship
to
be
given
to
Images
this
inferiour
worship
truly
Religious
worship
Images
themselves
Roman
Church
external
acts
of
adoration
T.
G.
Idolatrous
worship
Roman
Church
proper
Object
local
circumstance
towards
the
Altar
an
act
of
external
adoration
of
God
Divine
Worship
external
adoration
natural
act
of
Reverence
Divine
Worship
under
the
Law
under
the
Gospel
spiritual
nature
Before
the
Law
Abraham's
servant
Houshold
to
keep
the
way
of
the
Lord
Heathen
Idolatry
Chief
Servant
That
he
bowed
his
head
worshipping
the
Lord
he
inclined
and
bowed
himself
to
the
Lord
to
bow
It
relates
to
some
external
act
of
the
body
,
Pet.
Picherell
.
de
Imag.
p.
whereby
we
express
our
inward
Reverence
or
Subjection
to
another
.
Egypt
,
They
bowed
their
heads
and
worshipped
The
People
bowed
their
heads
and
worshipped
.
Under
the
Law
to
bow
down
or
worship
any
Image
or
similitude
seventy
Elders
bow
themselves
a
far
off
second
Commandment
for
bowing
to
the
Golden
Calf
own
presence
That
when
all
the
People
saw
the
Cloudy
Pillar
stand
at
the
Tabernacle
door
,
they
rose
up
and
bowed
themselves
every
man
in
his
Tent-door
.
That
he
made
hast
and
bowed
his
head
toward
the
earth
and
worshipped
.
to
fall
upon
their
faces
All
the
Congregation
blessed
the
Lord
God
of
their
Fathers
,
and
bowed
down
their
heads
,
and
worshipped
the
Lord
and
the
King
.
When
they
had
made
an
end
of
offering
,
the
King
and
all
that
were
present
with
him
bowed
their
heads
and
worshipped
.
Under
the
Gospel
external
act
of
worship
Syrophoenician
woman
She
worshipped
Him
That
she
fell
at
His
feet
worshipped
Christ
fell
down
at
his
feet
and
worshipped
him
,
Stand
up
,
I
my self
also
am
a
man
Iohn
fell
down
at
the
feet
of
the
Angel
,
but
bade
him
worship
God
.
external
acts
of
Religious
adoration
giving
to
God
such
external
adoration
under
the
Gospel
,
it
is
done
in
conformity
with
the
Primitive
Church
,
did
worship
towards
the
East
local
circumstance
Israelites
worshipping
toward
the
Ark
and
the
Cherubims
.
General
Nature
Primitive
Church
T.
G.