This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
T.
G.
M.
W.
H.
Mortlock
White
Hart
May
6.
1679.
Olympick
Games
Roman
Church
Archimedes
,
viz.
the
shadow
of
his
Wings
a
praise
in
the
Earth
as
so
Sacred
not
so
I
not
I
do
not
or
the
Groanings
of
the
Church
of
Monarchy
no
Creature
of
Gods
making
Sermons
before
the
Long
Parliament
Authors
about
Liberty
of
Conscience
Liberty
of
Conscience
Be
ye
not
unequally
yoked
Yet
not
altogether
with
the
Fornicators
of
this
world
—
or
with
Idolaters
:
not
altogether
,
i.
e.
a
King
in
every
one
may
do
what
seemeth
good
in
his
own
eyes
.
In
those
dayes
there
was
no
King
in
Israel
,
and
every
one
did
what
seemed
good
in
his
own
eyes
:
Old-Testament
Divines
Justin
Martyr
one
Church
Catholick
Church
Catholick
Church
Catholick
Church
Roman
Church
Catholick
Church
Roman
Church
Catholick
Church
Roman
Church
Catholick
Doctrine
Catholick
Church
she
may
be
broken
off
through
unbelief
,
that
the
Roman
faith
was
spoken
of
throughout
the
World
?
Fanatick
acquaintance
true
Sons
that
it
hath
been
managed
against
the
Church
of
by
the
greatest
and
most
learned
Defenders
of
the
Church
of
and
the
most
genuine
sons
of
it
,
ever
since
the
Reformation
.
T.
G.
that
his
Witnesses
were
incompetent
T.
G.
General
Preface
Authentick
Acts
Homilies
,
Forms
Thanksgivings
,
Rubricks
,
Injunctions
T.
G.
T.
G.
Genuine
Sons
And
they
Worshipped
the
Beast
Common
Prayer
T.
G.
Genuine
Sons
T.
G.
T.
G.
Catholick
Cause
T.
G.
Address
to
the
Parliament
Jupiter
Dr.
St's
supreme
God
as
an
enemy
to
the
Church
of
as
a
friend
to
Pagan
Idolatry
,
First
Part
T.
G.
T.
G.
Dial
p.
T.
G.
his
Intention
was
only
to
shew
,
that
Dr.
had
not
sufficiently
proved
it
to
be
the
sense
of
the
Church
of
from
the
Testimony
he
then
produced
,
whatsoever
he
might
or
could
do
from
other
Acts
or
Authours
of
that
Church
.
did
not
dispute
whether
it
were
the
sense
of
the
Church
of
that
the
Church
of
is
guilty
of
Idolatry
or
no
?
nor
,
whether
Dr.
dissented
from
the
sense
of
his
Church
?
but
what
he
undertook
to
shew
was
no
more
than
that
two
parts
of
the
Authours
there
cited
by
the
Dr.
were
Puritans
,
or
Puritanically
inclined
,
by
the
confession
of
other
Divines
of
the
Church
of
and
therefore
according
to
Dr.
's
own
measures
(
if
they
were
good
,
)
their
Testimonies
ought
to
be
looked
on
as
incompetent
to
prove
what
he
asserted
;
and
for
the
other
six
,
that
what
they
charged
with
Idolatry
,
was
not
the
Doctrine
of
the
Church
of
but
some
things
which
they
conceived
to
be
great
abuses
in
the
practice
of
it
.
And
this
,
is
the
true
state
of
that
Controversie
.
T.
G.
how
fell
they
out
T.
G.
T.
G.
T.
G.
Cath.
no
Idol
.
p.
rather
repugnant
to
the
word
of
God
had
done
their
endeavour
to
find
a
command
against
the
Worship
of
Images
,
but
could
not
.
T.
G.
T.
G.
T.
G.
Dial.
p.
Thus
clearly
hath
evinced
the
sense
of
the
Church
of
in
this
matter
T.
G.
T.
G.
dispute
ex
professo
T.
G.
that
if
it
had
been
the
sense
of
the
Church
of
in
the
Articles
Cath.
no
Idol
that
the
Church
of
were
guilty
of
Idolatry
in
the
Worship
of
Images
,
Adoration
of
the
Host
,
or
Invocation
of
Saints
,
all
those
who
denyed
it
,
would
have
incurred
excommunication
as
appears
by
the
Canons
only
to
shew
the
Witnesses
Dr.
produced
to
be
incompetent
T.
G.
that
Dr.
betrayed
his
Church
in
advancing
such
a
medium
,
as
contradicts
the
sense
of
that
Church
,
It
is
true
if
it
be
to
be
taken
from
the
sentiments
of
those
,
who
are
esteemed
her
true
and
genuine
Sons
.
not
to
dispute
what
was
the
sense
of
the
Church
of
nor
whether
Dr.
dissented
from
it
T.
G.
who
are
the
true
and
genuine
Sons
of
the
Church
of
true
Sons
true
Mother
genuine
Sons
Articles
,
Homilies
the
only
genuine
Sons
T.
G.
cast
off
T.
G.
the
only
genuine
Sons
of
the
Church
of
T.
G.
that
he
hath
proved
two
parts
in
three
to
be
incompetent
Witnesses
according
to
his
own
Measures
.
exceptions
T.
G.
two
parts
in
three
of
the
Witnesses
.
T.
G.
That
Dr.
rather
waved
the
exceptions
by
pretty
facetious
artifices
of
Wit
,
Dial.
p.
than
repelled
them
by
a
downright
denial
,
out
of
the
affection
hopes
he
bears
still
to
the
Cause
,
which
had
been
honoured
by
such
learned
and
godly
Bishops
as
the
two
which
are
recorded
among
the
Puritans
by
the
Surius
&
Cochlaeus
T.
G.
T.
G.
he
is
not
yet
convinced
by
them
;
that
the
charge
of
Idolatry
was
the
sense
of
the
Church
of
Book
of
Homilies
T.
G.
Calvins
Institutions
,
as
containing
a
wholesome
and
godly
Doctrine
,
Homily
against
the
peril
of
Idolatry
.
T.
G.
that
this
doth
not
evince
every
particular
doctrine
contained
in
the
Homilies
to
be
godly
and
wholesome
,
because
the
whole
Book
is
subscribed
to
as
containing
such
doctrine
T.
G.
that
subscription
is
no
good
argument
,
Dial.
p.
considering
what
had
been
done
and
undone
in
that
kind
in
the
Reigns
of
K.
and
Q.
not
to
speak
of
latter
times
.
T.
G.
injunctions
of
T.
G.
Dial.
p.
that
this
was
a
heat
in
the
beginning
of
the
Reformation
;
but
after
the
Crown
was
settled
upon
K.
whose
title
was
unquestionable
both
at
at
home
and
abroad
,
the
dangerous
consequences
of
the
charge
of
Idolatry
,
began
to
be
more
calmly
and
maturely
considered
;
and
were
so
throughly
weighed
in
the
time
of
K.
that
as
saith
,
Bishop
hindred
the
Reprinting
the
Books
containing
Calvinian
Doctrines
.
Which
evidently
shews
,
that
that
party
never
looked
upon
the
expressions
of
Idolatry
contained
in
those
injunctions
as
the
dogmatical
sense
of
the
Church
of
because
K.
his
title
to
the
Crown
was
unquestionable
.
P.
Heylin
P.
Heylin
Cypr.
Anglic.
p
T.
G.
but
of
those
who
reviled
the
Church
of
it self
,
and
all
the
Divine
Offices
,
Ceremonies
and
performances
of
it
.
Genevian
party
the
Geneva
Bible
the
dangerous
positions
contained
in
the
Annotations
printed
with
it
.
meer
Synagogue
of
Satan
and
no
true
Church
no
use
Rome
.
Although
therefore
might
suffer
such
things
to
be
printed
in
her
time
,
yet
B.
would
not
allow
the
Reprinting
of
them
Pet.
Heylin
Archbishop
Laud
gross
Idolatry
T.
G.
that
they
do
not
charge
the
Church
of
it self
,
but
the
opinions
of
School
Divines
and
abuses
in
practice
.
Pet.
Heylin
that
they
who
observe
the
manner
of
their
Worship
of
Images
,
with
what
Pilgrimages
,
Processions
,
Offerings
,
with
what
affections
,
prayers
,
and
humble
bendings
of
the
body
,
they
have
been
and
are
Worshipped
in
the
Church
of
might
very
easily
conceive
that
she
was
once
again
relapsed
into
her
ancient
Paganism
.
they
might
conceive
so
T.
G.
P.
Heylin
when
the
Doctrine
,
which
first
began
in
the
Schools
came
to
its
growth
,
what
fruits
could
it
bear
,
but
most
gross
Idolatry
,
greater
than
which
,
was
never
known
among
the
Gentiles
?
fruit
could
the
doctrine
bear
it
came
out
of
the
Schools
to
its
growth
.
they
might
conceive
that
was
once
again
relapsed
into
her
ancient
Paganism
ancient
Paganism
P.
Heylin
in
this
point
of
removing
or
excluding
Images
,
Laud.
p.
the
better
to
wean
the
people
from
the
sin
of
Idolatry
,
in
which
they
had
been
trained
up
from
their
very
infancy
.
the
people
of
this
last
Age
,
being
sufficiently
instructed
in
the
unlawfulness
of
worshipping
such
painted
Images
,
they
may
be
lawfully
used
in
Churches
,
without
fear
of
Idolatry
.
as
a
heat
in
the
beginning
of
the
Reformation
P.
Heylin
Fisher.
p.
that
the
Modern
Church
of
is
too
like
Paganism
in
the
Worship
of
Images
,
and
driven
to
scarce
intelligible
subtilties
,
in
her
servants
writings
that
defend
it
;
and
this
without
any
care
had
of
millions
of
souls
unable
to
understand
her
subtilties
or
shun
her
practice
.
that
he
had
written
against
the
adoration
and
superstitious
use
of
Images
as
fully
as
any
man
whatsoever
.
Archbishop
Lauds
T.
G.
scientifical
way
Archbishop
Lauds
Convocation
,
A.
D.
Archbishop
Laud
T.
G.
Pet.
Heylins
Cypr.
Angl.
p.
the
Idolatry
of
the
Mass
T.
G.
Archbishops
,
Bishops
T.
G.
T.
G.
no
Puritanical
charge
the
beginning
of
the
Reformation
private
opinion
Church
representative
A.
D.
a
heat
of
the
beginning
of
the
Reformation
,
which
was
disowned
in
the
time
of
K.
and
Archbishop
A.
D.
T.
G.
with
being
too
Tragical
upon
such
slight
occasions
Dial.
p.
T.
G.
Robert
Abbot
Whereas
it
is
ordained
in
this
Office
,
for
the
administration
of
the
Lords
Supper
;
that
the
communicants
should
receive
the
same
kneeling
.
receive
the
Communion
kneeling
Sacrament
kneeling
Long
Parliament
General
Fast
Cases
Sermon
the
cup
of
fornication
to
bow
at
the
name
of
Jesus
,
to
bow
to
the
Altar
in
private
Congregations
Bucanus
,
Polanus
Orthodox
Divinity
Kneeling
at
the
Sacrament
Idolatry
of
the
English
Popish
Ceremonies
Davids
Worthies
to
bow
to
an
Image
to
bow
to
the
Altar
worship
Images
Gods
people
we
do
worship
the
Bread
kneeling
at
the
Sacrament
Common
Prayer
Common
Prayer
Common
Prayer
the
doing
it
is
and
to
be
abhorred
of
all
faithful
Christians
.
when
we
kneel
,
we
intend
no
adoration
to
the
Elements
:
proper
adoration
the
Body
of
Christ
under
the
species
of
bread
invisible
Body
of
Christ
proper
objects
of
divine
adoration
carrying
it
about
in
processions
exposing
it
on
their
Altars
receives
sitting
.
Espencaeus
ancient
Church
same
posture
same
posture
in
which
they
worshipped
God
.
T.
G.
It
is
here
declared
that
by
kneeling
no
adoration
is
intended
or
ought
to
be
done
,
either
unto
the
Sacramental
bread
or
wine
,
there
bodily
received
,
or
unto
any
corporal
presence
of
Christs
natural
Flesh
and
Blood
.
For
the
Sacramental
bread
and
wine
remain
still
in
their
very
natural
substances
,
and
therefore
may
not
be
adored
,
for
that
were
Idolatry
to
be
abhorred
of
all
faithful
Christians
;
and
the
natural
Body
and
Blood
of
Christ
are
in
Heaven
;
and
not
here
,
it
being
against
the
truth
of
Christs
Natural
Body
to
be
at
one
time
in
more
places
than
one
.
T.
G.
it
was
not
yet
above
a
douzen
years
since
it
was
inserted
into
the
Communion
Book
;
whereas
he
might
have
found
it
above
a
hundred
years
before
in
the
Liturgie
of
T.
G.
Dial.
p.
That
the
various
fate
of
this
Rubrick
,
first
in
not
being
annexed
till
the
second
Liturgie
of
and
being
cast
out
again
in
the
year
and
then
admitted
again
almost
a
hundred
years
after
,
is
no
eviction
to
him
,
that
the
charge
of
Idolatry
is
the
dogmatical
doctrine
of
the
Church
of
T.
G.
Romish
Idolatry
T.
G.
no
such
heat
in
the
beginning
of
Q.
Title
was
the
most
disputed
at
Cypr.
Angl.
p.
From
the
Tyranny
of
the
Bishop
of
and
all
his
detestable
enormities
,
Good
Lord
T.
G.
they
left
out
this
Rubrick
intemperate
heat
beginning
of
the
Reformation
Wisdom
,
Learning
Ecclesiastical
part
T.
G.
Dial.
p.
he
takes
the
meaning
of
it
not
to
be
,
the
denying
adoration
to
be
due
in
regard
of
Christs
Body
being
present
spiritually
,
but
truly
in
the
Sacrament
;
but
only
that
no
adoration
ought
to
be
done
to
any
corporal
presence
of
Christs
natural
flesh
and
blood
,
as
the
word
Corporal
is
taken
to
signifie
the
natural
manner
of
a
bodies
being
present
.
Because
those
words
in
the
second
Liturgie
of
No
adoration
ought
to
be
done
to
any
real
or
essential
being
of
Christs
natural
flesh
and
blood
,
are
now
changed
[
into
any
corporal
presence
of
Christ
natural
flesh
and
blood
.
]
Because
the
Protestant
Divines
do
yield
the
real
presence
of
Christs
Body
,
for
which
he
quotes
Bishop
and
Bishop
St.
so
to
explain
these
words
,
as
not
to
undermine
the
constant
doctrine
of
the
Church
of
concerning
the
real
presence
,
and
leave
us
nothing
but
pure
Zuinglianism
in
the
place
of
it
.
real
presence
adoration
to
be
intended
,
either
unto
the
Sacramental
bread
and
wine
,
or
unto
any
corporal
presence
of
Christs
natural
flesh
and
blood
.
To
the
Sacramental
bread
and
wine
,
because
they
remain
still
in
their
very
natural
substances
,
and
therefore
may
not
be
adored
,
for
that
were
Idolatry
to
be
abhorred
of
all
faithful
Christians
.
To
the
corporal
presence
of
Christs
natural
flesh
and
blood
the
natural
body
and
blood
of
our
Saviour
Christ
are
in
heaven
,
and
not
here
,
it
being
against
the
truth
of
Christs
natural
Body
,
to
be
at
one
time
in
more
places
than
one
.
the
Natural
Body
of
Christ
.
unreasonable
,
it
being
repugnant
to
the
truth
of
Christs
body
to
be
in
more
places
than
one
at
one
time
.
elements
remaining
in
their
natural
substances
.
Christs
natural
body
to
be
present
,
because
then
it
must
be
in
more
places
than
one
,
which
is
repugnant
to
the
truth
of
a
body
.
Sacramental
elements
Sacramental
Elements
one
entire
object
of
adoration
with
the
body
of
Christ
the
Sacramental
Elements
do
remain
in
their
natural
substances
after
consecration
.
to
adore
them
so
remaining
is
Idolatry
,
and
to
be
abhorred
of
all
faithful
Christians
.
any
creature
substance
of
bread
and
wine
be
a
creature
substance
of
bread
and
wine
we
do
not
worship
the
creature
,
but
the
body
of
Christ
.
if
there
be
a
creature
you
do
worship
it
,
it
is
not
a
creature
we
worship
.
carrying
it
about
exposing
of
it
on
the
Altar
,
that
which
was
bread
body
of
Christ
it
is
not
the
bread
what
you
believe
soul
of
the
world
gross
Idolaters
substance
of
the
bread
doth
not
remain
after
consecration
.
Sacramental
Elements
to
remain
in
their
natural
substances
.
giving
divine
worship
to
a
creature
?
giving
divine
worship
to
a
creature
Idolatry
?
that
if
the
substance
of
bread
and
wine
do
remain
after
consecration
we
are
as
great
Idolaters
as
they
that
worship
a
red
cloath
.
that
the
substance
of
Bread
and
Wine
do
not
remain
that
the
substance
of
bread
and
wine
do
remain
after
consecration
.
outward
accidents
visible
substance
bodily
substance
certainty
by
sense
small
,
whole
material
Idolatry
formal
Idolatry
Material
Idolatry
mistaken
worship
;
i.
e.
Formal
Idolatry
giving
divine
worship
to
a
false
object
of
Worship
,
knowing
it
to
be
a
false
object
.
true
object
of
worship
material
Idolaters
Images
for
Gods
Sun
,
Moon
piece
of
bread
for
God
appears
like
it
joyn'd
Stool
Brown
Loaf
Brown
Loaf
joyn'd
stool
This
is
my
Body
You
have
not
Divine
Revelation
for
it
that
the
substance
of
Bread
doth
not
remain
after
consecration
,
Flyes
in
Summer
why
this
must
be
understood
of
a
corporeal
presence
of
Christs
natural
Body
,
because
you
else
overthrow
the
doctrine
of
a
real
presence
which
hath
been
accounted
the
doctrine
of
the
Church
of
that
it
is
against
the
truth
of
Christs
natural
Body
to
be
at
one
time
in
more
places
than
one
.
against
the
corporeal
presence
of
his
natural
Body
,
truth
of
it
true
natural
body
of
Christ
can
be
but
in
one
place
And
the
natural
Body
and
Blood
of
our
Saviour
Christ
are
in
Heaven
and
not
here
:
i.
e.
natural
Body
same
time
a
real
presence
of
Christs
Body
,
T.
G.
a
real
presence
Christs
Body
mystical
Body
Paschasius
Radbertus
Roman
Church
same
body
Sacrament
,
which
was
born
of
the
B.
Virgin
,
Western
Church
Carolus
Calvus
Joh.
Scotus
Carolus
Calvus
that
the
very
same
Body
of
Christ
which
was
born
of
the
B.
Virgin
,
was
invisibly
present
under
the
accidents
of
Bread
and
Wine
,
Scotus
that
the
Elements
were
in
any
real
sense
after
consecration
the
Body
and
Blood
of
Christ
,
the
Sacrament
being
only
a
bare
commemoration
,
or
figurative
representation
of
the
Body
and
Blood
of
Christ
.
Hincmar
.
de
praedest
.
c.
Lanfranc
.
de
Corp.
&
Sang.
Christ
.
c.
Joh.
Scotus
Fathers
,
that
what
was
consecrated
on
the
Altar
was
not
truly
and
really
the
Body
and
Blood
of
Christ
.
Anonymous
Authour
Cotton
Library
)
Carolus
Calvus
Gallican
Church
first
part
that
the
same
Body
of
Christ
was
in
the
Sacrament
,
which
was
born
of
the
B.
Virgin
:
Question
,
whether
that
very
Body
of
Christ
which
sits
at
the
right
hand
of
God
,
be
re●eived
by
believers
in
the
Sacramental
Mysterie
?
that
they
did
put
a
difference
between
that
Body
of
Christ
which
was
born
of
the
Virgin
,
and
suffered
on
the
Cross
,
and
that
true
but
mystical
body
of
Christ
on
the
Altar
;
and
so
,
from
the
Testimonies
of
S.
from
the
Scriptures
;
and
from
the
Offices
of
the
Church
,
it
was
not
the
same
Body
of
Christ
in
the
Sacrament
which
was
born
of
the
B.
Virgin
.
If
there
were
nothing
in
the
Sacrament
but
what
appeared
to
the
senses
,
it
was
unfitly
called
a
Mysterie
;
and
there
would
be
no
exercise
for
faith
;
no
change
at
all
wrought
in
the
Elements
;
the
Sacrament
would
fall
short
of
Baptism
and
the
Manna
in
the
Wilderness
:
and
lastly
,
to
what
purpose
did
Christ
promise
his
Flesh
to
be
the
Food
of
his
People
,
which
being
not
to
be
understood
carnally
and
literally
must
have
a
spiritual
signification
;
so
that
,
though
as
to
their
outward
appearance
the
Sacramental
Elements
are
Figures
,
yet
according
to
the
invisible
Power
and
Efficacy
they
are
the
Body
and
Blood
of
Christ
.
Christian
Church
Ratramnus
,
Paschasius
the
doctrine
of
those
who
deny
the
presence
of
Christs
Flesh
in
the
Sacrament
;
but
do
hold
an
invisible
power
and
efficacy
in
and
with
the
Elements
;
because
,
there
is
no
body
but
what
is
visible
and
palpable
.
Rabanus
Maurus
Egilo
against
them
,
who
had
lately
broached
that
doctrine
that
the
Body
of
Christ
in
the
Sacrament
,
was
the
very
same
which
was
born
of
the
B.
Virgin
,
and
suffered
on
the
Cross
and
rose
from
the
dead
.
he
declared
in
what
sense
the
Sacrament
was
the
Body
of
Christ
.
Anonymus
Authour
his
simplicity
in
asserting
that
the
same
flesh
of
Christ
was
upon
the
Altar
,
which
was
born
of
the
Virgin
,
uniting
two
real
bodies
of
Christ
of
his
flesh
and
of
his
Church
,
real
body
Saxon
Homilies
meer
commemoration
according
to
the
opinion
of
after
consecration
the
bread
becomes
the
Body
of
Christ
after
a
spiritual
and
mystical
manner
Saxon
Code
not
to
be
that
Body
of
Christ
which
suffered
on
the
Cross.
the
natural
Body
of
Christ
,
being
in
more
places
than
one
,
even
that
Body
of
Christ
which
is
in
heaven
,
that
the
body
of
Christ
is
given
,
taken
and
eaten
,
so
that
to
the
faithful
receivers
the
Bread
consecrated
and
broken
becomes
the
Communion
of
the
Body
of
Christ
,
and
the
cup
of
blessing
the
communion
of
the
Blood
of
Christ
.
that
the
Body
and
Blood
of
Christ
are
verily
and
indeed
taken
of
the
faithful
in
the
Lords
Supper
;
i.
e.
divine
power
Holy
Sacrament
Spiritual
and
mystical
Body
of
Christ
that
in
the
Lords
Supper
there
is
truly
exhibited
the
Body
and
Blood
of
Christ
,
because
that
is
the
proper
food
of
our
souls
,
as
Bread
and
Wine
tends
to
the
nourishment
of
our
Bodiess
Latine
Church
T.
G.
to
explain
this
Rubrick
,
so
as
not
to
undermine
the
doctrine
of
the
real
presence
asserted
by
the
Church
of
nor
to
leave
nothing
but
pure
Zuinglianism
in
the
place
of
it
.
Pet.
de
Marca
Joh.
Scotus
Great
Man
Bertrams
Book
Joh.
Scotus
Card.
Perron
,
Mauguin
,
Cellotius
First
part
that
the
Body
of
Christ
in
the
Eucharist
was
passible
,
corruptible
and
digestible
,
and
in
all
things
just
as
the
bread
appeared
to
our
senses
that
all
the
accidents
of
the
Bread
were
founded
hypostatically
in
the
Body
of
Christ
,
and
not
to
have
any
proper
subsistence
of
their
own
.
the
substance
of
the
Bread
to
remain
after
consecration
the
Sacramental
Elements
do
pass
into
the
nourishment
of
our
Bodies
.
that
he
held
both
substance
and
quantity
of
the
Bread
and
Wine
to
be
turned
into
the
Body
of
Christ
accidents
which
were
in
the
Bread
before
Pope
Nicholas
that
the
Body
of
Christ
is
truly
and
sensibly
handled
and
broken
by
the
hands
of
Priests
and
ground
by
the
teeth
of
Believers
.
Guitm
.
de
sacr.
l.
Pope
Nicholas
that
Christs
Body
may
be
handled
and
chewed
in
the
Sacrament
Heresie
,
viz.
Joh.
Parisiensis
immediate
conjunction
of
the
Divine
Nature
to
the
Bread
divine
efficacy
and
power
Hypostatical
Vnion
Rupertus
Tuitiensis
it
is
blasphemy
to
imagine
that
the
bread
is
God
,
that
the
Word
is
made
Bread
,
that
God
is
both
bread
and
wine
.
a
real
presence
of
Christs
invisible
power
and
Grace
so
in
and
with
the
Elements
,
as
by
the
faithful
receiving
of
them
to
convey
spiritual
and
real
effects
to
the
souls
of
men
:
their
Bodies
Body
of
Christ
his
spirit
quickning
and
enlivening
the
Souls
of
Believers
:
the
spiritual
and
Mystical
body
of
Christ
.
the
very
same
Body
which
is
in
Heaven
,
first
place
doctrine
with
dogmatical
assertion
Rubrick
;
that
it
is
against
the
Truth
of
Christs
natural
Body
,
corporal
presence
to
be
at
one
time
in
more
places
than
one
.
same
body
whether
to
be
in
Heaven
,
and
to
be
in
the
Sacrament
,
same
or
distinct
places
places
be
distinct
our
Church
that
it
is
contrary
to
the
Truth
of
Christs
Natural
Body
to
be
in
more
places
than
one
at
one
time
.
Cylinder
of
air
Sacrament
on
the
Altar
one
place
between
Christs
Body
in
Heaven
,
and
the
Host
,
the
Host
to
be
that
Body
of
Christ
Christs
Body
Cajet.
in
Aquin.
p.
q.
Gods
absolute
power
Gods
absolute
power
it
is
folly
to
assert
all
that
to
be
in
the
Sacrament
which
God
can
do
.
distinct
places
it
is
contrary
to
the
truth
of
Christs
natural
Body
to
be
in
more
places
than
one
at
one
time
.
T.
G.
of
the
natural
manner
of
a
bodies
being
present
in
more
places
than
one
that
it
is
repugnant
to
the
Truth
of
Christs
natural
Body
to
be
naturally
present
or
in
a
corporeal
manner
in
more
places
than
one
;
but
it
may
be
naturally
present
but
in
one
place
by
way
of
extension
or
quantity
;
but
it
may
be
present
in
more
places
after
another
manner
?
T.
G.
that
the
same
body
might
be
present
in
several
places
after
a
different
manner
,
substance
of
Bread
and
Wine
with
Idolatry
?
Body
of
Christ
another
kind
of
presence
Idolatry
?
i.
e.
Christs
Body
as
corporeally
present
be
Idolatry
,
very
same
Body
another
manner
cloaths
on
cloaths
off
very
same
body
invisible
Body
visible
one
visible
body
invisible
Body
if
it
were
be
seen
he
cannot
see
worship
it
Body
may
be
present
in
several
places
after
a
different
manner
,
after
the
same
manner
really
present
in
that
place
not
to
be
in
another
;
i.
e.
Host
on
the
Altar
be
only
under
the
accidents
the
same
body
two
places
the
same
manner
after
a
different
manner
?
Aquinas
it
doth
imply
a
contradiction
for
the
same
Body
to
be
in
several
places
at
once
after
the
same
manner
,
by
way
of
extension
or
quantity
it
is
necessary
for
the
same
thing
to
be
undivided
from
it self
,
but
that
which
is
in
several
places
must
be
divided
from
it self
.
this
argument
proves
it
as
impossible
for
the
same
body
to
be
in
several
places
after
a
different
manner
,
Conink
de
sacr.
qu.
for
it
is
never
the
less
divided
from
it self
by
being
in
one
place
after
another
manner
than
in
the
other
:
yea
it
will
be
more
divided
,
because
it
will
be
after
two
several
wayes
repugnant
to
each
other
.
And
it
is
much
more
easie
to
conceive
that
a
Body
should
be
in
two
several
places
after
a
natural
manner
,
than
to
be
so
in
one
place
;
and
in
another
,
after
such
a
spiritual
manner
as
is
very
hard
to
be
understood
.
Maerat
.
de
sacr.
disp.
It
is
much
more
repugnant
Maeratius
,
for
the
same
Body
to
be
extended
and
not
extended
,
than
to
have
a
double
extension
.
If
it
be
repugnant
to
the
finite
nature
of
a
body
,
to
be
in
more
places
than
one
,
because
then
it
might
be
present
in
all
places
Lugo
de
Sacram.
disp
will
hold
against
a
Sacramental
Presence
;
for
that
comes
nearer
to
a
Divine
immensity
for
a
Body
to
be
in
more
places
without
quantity
,
than
with
it
.
Suarez
Suarez
in
p.
disp.
Gamach
.
i●
p.
qu.
this
comes
nearer
to
ubiquity
,
because
a
Sacramental
presence
supposes
the
Body
to
be
whole
in
every
part
,
which
a
natural
doth
not
.
that
all
the
contradictions
which
follow
upon
being
present
in
several
places
after
a
natural
manner
,
will
hold
if
the
one
be
natural
and
the
other
not
:
i.
e.
a
man
may
be
damned
in
one
place
and
saved
in
another
.
Ysambert
.
qu.
a
man
as
in
one
place
may
be
killed
in
a
mortal
sin
,
and
so
be
damned
;
whereas
in
another
place
he
may
have
contrition
and
so
be
saved
Vasq.
in
p.
disp.
suppose
such
a
man
be
reduced
to
one
place
,
whether
shall
he
be
saved
or
damned
?
for
he
cannot
then
be
both
;
and
there
is
no
more
reason
he
should
be
put
out
of
the
state
of
Grace
by
the
state
of
sin
,
than
out
of
the
state
of
sin
by
the
state
of
Grace
.
a
Sacramental
Presence
,
is
liable
to
the
same
contradictions
,
because
that
supposeth
a
capacity
for
Acts
of
the
Mind
under
it
.
Body
to
be
present
naturally
in
one
place
,
and
spiritually
and
indivisibly
in
more
,
more
contradictions
present
indivisibly
divisible
body
indivisibly
present
it
is
after
the
manner
of
a
Spirit
,
the
manner
of
a
Spirit
actual
extension
may
be
separated
from
a
Body
,
two
and
two
actually
four
intrinsick
aptitude
contained
under
the
less
less
,
greater
organical
parts
,
head
,
breast
,
legs
and
feet
local
distance
Worship
Christs
Body
as
present
after
a
corporeal
manner
,
and
not
after
another
Fanatick
Acquaintance
no
awakening
discourse
Puritan
Cause
Robert
Abbot
Bishop
Lawn
sleeves
Lawn
sleeves
Bishop
.
T.
G.
as
an
abettor
of
the
Puritan
party
,
Heylin
,
that
on
that
account
it
was
thought
necessary
to
suspend
him
from
his
Metropolitical
Visitation
Metropolitical
jurisdiction
five
words
T.
G.
is
too
Tragical
T.
G.
that
it
was
only
a
mistake
of
the
person
,
and
not
of
his
quality
,
although
Dr.
that
he
was
never
till
now
suspected
for
a
Puritan
.
The
two
first
he
excepts
against
,
are
the
two
Archbishops
,
as
Puritanically
inclined
;
but
as
it
unhappily
falls
out
,
one
of
them
was
never
mentioned
by
me
,
and
the
other
never
till
now
suspected
for
a
Puritan
.
T.
G.
was
never
mentioned
by
him
,
and
Archbishop
was
never
till
now
suspected
for
a
Puritan
?
T.
G.
he
was
Puritanically
inclined
,
and
takes
off
his
Testimony
.
he
was
a
Calvinian
though
a
moderate
one
;
that
he
was
an
enemy
to
Bishop
in
the
Vniversity
,
that
he
commends
Mr.
and
wrote
his
last
Book
of
Grace
and
Perseverance
of
the
Saints
.
Puritan
party
in
the
point
of
Predestination
R.
Abbot
Highest
Order
T.
G.
T.
G.
Cypr.
Angl.
p.
the
Nonconformists
Dr.
Buckeridge
Bishop
that
he
opposed
the
Papists
on
one
hand
,
and
on
the
other
the
Puritans
or
Non-conformists
.
he
was
so
moderate
a
Calvinian
that
he
incurred
the
high
displeasure
of
the
Supralapsarians
,
who
had
till
then
carried
all
before
them
.
T.
G.
Puritanically
inclined
they
do
not
impugn
the
doctrine
it self
of
the
Church
of
or
the
practice
conformable
to
that
doctrine
,
but
such
things
as
they
conceived
to
be
great
Abuses
in
the
practice
of
it
.
the
Worship
of
Images
,
damnable
Idolatry
that
K.
takes
off
their
distinctions
and
evasions
Let
them
therefore
that
maintain
this
Doctrine
answer
it
to
Christ
at
the
latter
day
when
he
shall
accuse
them
of
Idolatry
.
And
then
I
doubt
if
he
will
be
paid
with
such
Sophistical
Distinctions
.
Is
all
this
,
St.
nothing
but
to
charge
them
with
such
practices
which
they
detest
?
Doth
he
not
mention
their
doctrine
,
and
their
distinctions
?
Did
not
K.
understand
what
he
said
,
and
what
they
did
?
T.
G.
they
only
found
fault
with
some
abuses
committed
in
our
Church
,
Dial.
p.
and
did
not
think
men
by
vertue
of
the
terms
of
her
communion
forced
either
to
hypocrisie
or
Idolatry
:
so
that
it
is
not
the
doctrine
of
the
Church
of
if
truly
stated
out
of
the
decrees
of
her
Councils
,
or
practice
agreeable
to
that
doctrine
,
which
these
Divines
impeach
as
Idolatrous
,
but
the
opinions
of
some
School-Divines
,
or
Abuses
they
conceived
to
be
committed
in
the
practice
of
it
.
And
for
this
he
instanceth
in
the
decree
of
the
Council
of
about
the
Worship
of
Images
T.
G.
point
of
Images
adoration
of
the
Host
carrying
it
about
by
vertue
of
Communion
with
the
Church
of
strictly
required
that
Church
the
Mass
Idolatrous
the
terms
of
Communion
Ecclesiastical
persons
same
external
Acts
very
different
intention
external
acts
of
worship
never
worshipped
the
Host
they
cannot
then
excuse
themselves
from
hypocrisie
,
same
Worship
Worship
of
Images
worship
Images
represents
Christ
T.
G.
Is.
Casaubon
the
Church
of
did
affirm
the
practises
of
the
Church
of
to
be
joyned
with
great
impiety
.
our
Church
T.
G.
Card.
Perron
Fear
of
Idolatry
,
which
he
saw
practised
in
the
worship
of
Images
and
Saints
.
that
in
their
Breviaries
,
Hours
,
and
Rosaries
,
they
pray
directly
,
absolutely
and
finally
to
Saints
;
and
not
meerly
to
the
Saints
to
pray
to
God
for
them
,
but
give
what
they
pray
for
themselves
:
T.
G.
they
profess
they
do
no
such
thing
Authorized
Offices
Invocation
of
Saints
such
superstition
and
Idolatry
as
cannot
be
excused
:
the
Papists
give
divine
honour
to
Images
.
modern
Church
of
to
be
too
like
to
Paganism
in
the
adoration
of
Images
,
the
praying
to
Angels
as
the
Idolatry
condemned
by
the
Council
of
M
S.
notes
General
Preface
Montague
,
Pet.
Heylin
persons
T.
G.
that
the
practice
of
Idolatry
was
such
in
the
Roman
Church
,
that
no
good
Christian
dare
trust
his
soul
in
the
communion
of
it
T.
G.
they
only
reprove
some
practices
as
Idolatrous
,
or
at
least
in
danger
to
be
such
,
but
Dr.
acknowledges
that
they
excuse
the
Church
of
from
Idolatry
although
not
all
who
live
in
the
communion
of
it
.
And
although
it
may
be
only
an
excess
of
charity
in
some
few
learned
persons
to
excuse
that
Church
from
Idolatry
,
although
not
all
who
live
in
the
Communion
of
it
:
free
the
Church
of
from
Idolatry
T.
G.
external
communion
man
of
excellent
Learning
and
great
Piety
Greek
Church
Apocryphal
Scriptures
Canonical
Scriptures
Canonical
Scripture
de
Sacrific
.
Missae
,
cap.
Christs
Cross
Therefore it evidences a carnal hope that God will abate of the Covenant of our Baptism , which is the condition of our salvation , for their sakes .
Masses
,
Pilgrimages
Beatifical
Vision
deposing
of
Princes
prayer
for
the
dead
Popish
Church
known
Tongue
T.
G.
T.
G.
he
holds
the
presence
of
the
Body
and
Blood
of
Christ
in
the
Eucharist
,
If
it
can
any
way
be
shewed
that
the
Church
did
ever
pray
that
the
Flesh
and
Blood
might
be
substituted
instead
of
the
Elements
under
the
accidents
of
them
,
then
I
am
content
that
this
be
accounted
henceforth
the
Sacramental
presence
of
them
in
the
Eucharist
.
But
if
the
Church
only
pray
,
that
the
Spirit
of
God
,
coming
down
upon
the
Elements
,
may
make
them
the
Body
and
Blood
of
Christ
,
so
that
they
which
receive
them
may
be
filled
with
the
Grace
of
his
Spirit
;
then
is
it
not
the
sense
of
the
Catholick
Church
that
can
oblige
any
man
to
believe
the
abolishing
of
the
Elements
in
their
bodily
substance
;
because
supposing
that
they
remain
,
they
may
nevertheless
come
to
be
the
instrument
of
Gods
Spirit
to
convey
the
operation
thereof
to
them
that
are
disposed
to
receive
it
,
no
otherwise
than
his
flesh
and
blood
conveyed
the
efficacy
thereof
upon
earth
:
and
that
I
suppose
is
reason
enough
to
call
it
the
Body
and
Blood
of
Christ
Sacramentally
,
that
is
to
say
as
in
the
Sacrament
of
the
Eucharist
.
T.
G.
that
he
is
turned
Puritan
T.
G.
T.
G.
Lambeth
Articles
Dial.
p.
Elizabeths
black
Husband
Pet.
Heylin
T.
G.
good
Catholicks
Puritan
party
being
suspected
for
a
Puritan
Pet.
Heylin
Cypr.
Angl.
p.
that
by
his
contrivance
the
Puritan
Faction
was
so
muzled
that
they
were
not
able
to
bark
in
a
long
time
after
.
Puritanically
inclined
Lambeth
Articles
suppress
the
disputes
the
opposers
of
our
Government
,
and
the
Service
and
Orders
of
our
Church
doctrinal
points
that
they
did
all
agree
in
the
true
usual
literal
meaning
of
the
said
Articles
of
our
Church
,
Cypr.
Angl.
p.
and
that
even
in
those
curious
points
in
which
the
present
differences
lye
,
men
of
all
sorts
take
the
Articles
of
the
Church
of
to
be
for
them
,
which
is
an
argument
again
,
none
of
them
intend
any
desertion
of
the
Articles
established
.
doctrinal
points
T.
G.
I
do
as
much
mislike
the
distinction
of
the
Papists
and
the
intent
of
it
,
as
any
man
doth
,
neither
do
I
go
about
to
excuse
them
,
from
wicked
and
(
without
repentance
,
and
Gods
singular
mercy
,
)
damnable
Idolatry
.
he
placeth
the
Papists
among
wicked
and
damnable
Idolaters
.
that
one
kind
of
Idolatry
is
,
when
the
true
God
is
worshipped
by
other
means
and
wayes
than
he
hath
prescribed
or
would
be
Worshipped
?
St.
this
is
the
Fundamental
principle
of
those
who
separate
from
the
Church
of
Dial.
p.
that
nothing
is
lawful
in
the
Worship
of
God
,
but
what
he
hath
expresly
commanded
:
was
a
Puritan
Archbishop
Whitgift
T.
G.
against
his
express
command
whole
Book
Dial.
p.
a
distinctive
sign
of
Puritanism
that
it
is
the
Fundamental
principle
of
Puritanism
,
that
nothing
is
lawful
in
the
Worship
of
God
,
but
what
he
hath
expresly
commanded
?
Puritans
,
that
nothing
is
lawful
in
the
Worship
of
God
but
what
is
commanded
,
then
to
charge
the
Church
of
with
Idolatry
is
a
distinctive
sign
of
Puritanism
.
we
must
not
add
thereto
that
nothing
is
lawful
in
the
immediate
Worship
of
God
,
Dial.
p.
but
what
is
commanded
,
this
must
come
either
from
a
greater
light
of
the
Spirit
,
or
from
the
weighty
considerations
mentioned
by
the
Patronus
bonae
Fidei
,
Prodr
.
p.
T.
G.
immediate
Acts
parts
of
Worship
circumstances
belonging
to
those
Acts
T.
G.
Andrews
Resp.
ad
Apolog.
Bell.
p.
Bur●●il
.
De●ens
.
Respons.
ad
Apolog.
c.
De
obligat
.
cons.
prael
necessary
parts
of
Worship
command
necessary
mutable
circumstances
viz.
that
in
matters
of
meer
decency
and
order
in
the
Church
of
God
,
it
is
enough
to
make
things
lawful
if
they
are
not
forbidden
.
that
nothing
is
lawful
in
the
Worship
of
God
,
but
what
he
hath
expresly
commanded
:
contradictory
to
this
Irenicum
?
that
an
express
positive
command
is
not
necessary
to
make
a
thing
lawful
,
but
a
non-prohibition
by
a
Law
is
sufficient
for
that
.
T.
G.
T.
G.
have
you
Dr.
's
Irenicum
Look
ye
here
,
is
this
a
man
fit
to
defend
your
Church
,
that
so
contradicts
himself
thus
,
and
thus
?
T.
G.
England
,
why
the
Articles
of
the
Church
do
only
reject
the
Romish
Doctrine
concerning
worshipping
and
adoration
of
Images
,
not
as
Idolatry
,
but
as
a
fond
thing
vainly
invented
and
grounded
upon
no
warranty
of
Scripture
,
but
rather
repugnant
to
the
word
of
God
?
Dial.
p.
T.
G.
T.
G.
parting
blow
Dial.
p.
the
Champion
of
the
Church
of
Church
of
having
cause
to
be
ashamed
of
such
a
Champion
of
his
putting
him
in
mind
of
his
duty
as
the
Champion
of
the
Church
,
not
to
betray
the
Church
he
pretends
to
defend
?
T.
G.
T.
G.
Compilers
of
the
Articles
(
in
which
is
contained
the
doctrine
of
the
Church
of
sufficiently
insinuate
that
they
could
find
no
such
command
forbidding
the
Worship
of
Images
,
when
they
rejected
the
adoration
of
Images
,
not
as
Idolatry
,
but
only
as
a
fond
thing
vainly
invented
,
nor
as
repugnant
to
the
plain
words
of
Scripture
,
but
as
rather
repugnant
to
the
word
of
God
;
which
qualification
of
theirs
gives
us
plainly
to
understand
,
that
they
had
done
their
endeavours
to
find
such
a
command
,
but
could
meet
with
none
.
English
translation
immo
verbo
Dei
contradicit
term
of
diminution
T.
G.
T.
G.
Dial.
p.
the
compilers
of
the
Articles
for
want
of
Grammar
,
if
they
intend
the
word
to
affect
the
words
that
follow
.
Latin
Articles
T.
G.
immo
verbo
Dei
contradicit
T.
G.
Latin
Articles
English
Articles
T.
G.
make
the
worship
of
Images
Idolatry
,
Adoration
of
Images
Romish
Doctrine
about
adoration
Dial.
p.
by
the
words
Romish
doctrine
concerning
adoration
of
Images
may
be
understood
either
the
Doctrine
taught
in
her
Schools
,
which
being
but
the
opinions
of
particular
persons
,
no
man
is
bound
to
follow
,
or
the
doctrine
taught
in
her
Councils
which
all
those
of
her
communion
are
bound
to
submit
to
.
If
the
Doctrine
which
the
Church
of
chargeth
be
that
which
is
taught
by
some
of
her
School
Divines
(
which
he
takes
to
be
her
true
meaning
)
this
is
also
denyed
(
at
least
by
those
very
Divines
who
teach
it
)
to
be
Idolatry
.
If
by
the
Romish
Doctrine
be
meant
the
Doctrine
of
Councils
owned
by
the
Church
of
concerning
worshipping
and
adoration
of
Images
,
then
herein
she
is
vindicated
from
Idolatry
by
Eminent
Divines
that
have
been
esteemed
true
and
genuine
Sons
of
the
Church
of
T.
G.
School
Divines
adoration
of
Images
Religious
Worship
allowed
Doctrine
and
practice
of
the
Roman
Church
T.
G.
Western
Bishops
adoration
of
Images
:
very
true
,
T.
G.
but
all
this
was
a
bare
mistake
of
the
which
never
approved
but
only
an
Francford
Council
Western
Church
really
adoration
inferiour
Worship
Religious
worship
Images
,
adoration
their
own
Divines
yield
it
to
be
Idolatry
;
i.
e.
Images
adoration
giving
Divine
Worship
to
a
Creature
,
T.
G.
that
even
those
School-Divines
who
teach
adoration
of
Images
deny
it
to
be
Idolatry
.
Divine
worship
proper
to
God
which
is
not
Romish
Doctrine
doctrine
of
the
School-divines
Doctrine
received
and
allowed
in
that
Church
School-distinctions
;
such
worship
I
do
swear
to
God
and
all
his
Seynts
upon
this
Holy
Gospel
,
that
fro
this
day
forward
I
shall
worship
Images
with
praying
and
offering
unto
them
in
the
Worship
of
the
Seynts
that
they
be
made
after
with
processions
,
genuflections
,
thurifications
,
deosculations
,
oblations
,
burnings
of
Lights
,
and
Pilgrimages
which
are
called
Acts
of
Adoration
Canon
Law
Church
,
viz.
T.
G.
General
Preface
T.
G.
Prayer-Books
,
Novels
Friers
Divinity
New
Testament
Greek
Testament
Christian
Religion
Wittenberg
Reformation
Joh.
Rosin
.
vit.
●●ed
.
sapient
.
touched
upon
two
dangerous
points
,
the
Monks
bellies
,
and
the
Popes
Crown
;
that
his
doctrine
was
true
and
certain
,
but
he
did
not
approve
the
manner
of
his
Writing
.
which
do
subvert
the
Foundation
of
all
Ecclesiastical
Authority
among
you
,
T.
G.
St.
the
charge
of
Idolatry
the
Church
of
remains
deprived
of
the
lawful
Authority
to
use
and
exercise
the
Power
of
Orders
;
and
consequently
the
Authority
of
Governing
,
Preaching
,
and
Adminstring
the
Sacraments
,
which
those
of
the
Church
of
challenge
to
themselves
,
as
derived
from
the
Church
of
can
be
no
true
and
lawful
jurisdiction
,
but
usurped
and
Antichristian
.
Dial.
p.
T.
G.
with
Ignorance
,
and
Tergiversation
That
which
he
calls
his
undeniable
Maxim
of
Reason
,
That
no
man
can
give
to
another
that
which
he
hath
not
himself
.
That
Idolatry
lays
men
under
the
Apostles
excommunication
,
and
therefore
are
deprived
of
all
lawful
Authority
to
use
or
exercise
the
Power
of
Orders
.
lawful
Authority
Arian
Bishops
T.
G.
First
Institutor
Christian
Church
School
Divines
lawful
Authority
second
Council
Nice
,
Ephesus
power
of
Orders
fourth
Council
sixth
Council
Sergius
,
Pyrrhus
,
Paulus
T.
G.
lawful
Authority
Dr.
St.
they
had
no
other
Ordinations
for
fifty
years
together
.
ignorance
,
or
tergiversation
Christian
Church
lawful
Authority
to
use
and
exercise
the
Power
of
Orders
?
Greek
Ordinations
Ignorance
,
intolerable
mistake
,
shameful
errors
,
tergiversation
,
because
he
speaks
only
to
the
validity
of
Ordination
,
and
not
to
the
lawful
Authority
of
exercising
the
Power
of
Orders
.
E.
W.
T.
G.
T.
G.
Dial.
p.
what
candour
and
sincerity
,
but
what
skill
in
Church-Affairs
you
are
to
expect
in
the
rest
from
Dr.
St.
the
skill
in
Church
affairs
But
is
it
not
an
undeniable
Maxime
,
that
no
man
can
give
to
another
,
that
which
he
hath
not
himself
?
and
therefore
it
lies
open
to
the
conscience
of
every
man
,
that
if
the
Church
of
be
guilty
of
Heresy
,
much
more
,
if
guilty
of
Idolatry
Dial.
p.
it
falls
under
the
Apostles
excommunication
,
and
so
remains
deprived
of
the
lawful
Authority
to
use
and
exercise
the
power
of
Orders
,
and
consequently
the
Authority
of
Governing
,
Preaching
,
This
you
see
bids
fair
towards
the
subversion
of
all
lawful
Authority
in
the
Church
of
if
the
Church
of
were
guilty
of
Idolatry
when
the
Schism
began
;
because
excommunicated
persons
being
deprived
of
all
lawful
Authority
themselves
can
give
none
to
others
;
and
if
those
others
take
any
upon
them
,
it
must
be
usurped
and
unlawful
.
T.
G.
T.
G.
if
no
man
can
give
that
which
he
hath
not
Pontificale
Rom.
de
ordinat
.
Presbyt.
Concil.
Trident.
Sess.
T.
G.
the
character
is
imprinted
upon
saying
those
words
,
Accipe
spiritum
sanctum
,
valid
Ordination
lawful
Authority
T.
G.
T.
G.
ignorance
,
wilful
intolerable
mistake
,
unbecoming
a
Writer
of
Controversies
,
T.
G.
Maxim
,
that
none
can
give
to
another
what
he
hath
not
himself
:
Dial.
p.
giving
Orders
lawful
Authority
Episcopal
Authority
giving
Orders
indelible
character
's
Ignorance
Indelible
Character
imprinted
in
the
soul
by
the
Sacrament
of
Orders
,
intolerable
errour
indelible
Character
what
it
is
it
is
a
mark
or
a
seal
imprinted
in
the
soul
by
the
Sacrament
of
Orders
that
can
never
be
blotted
out
one
character
would
be
put
upon
another
,
divine
institution
absolute
thing
fourth
kind
new
kind
of
quality
absolute
indelible
Character
imprinted
on
the
soul
ignorance
,
errour
the
indelible
character
T.
G.
giving
Orders
Church
Authority
taking
Orders
publickly
reproved
Dr.
for
this
mistake
,
and
yet
after
that
he
goes
on
to
confirm
his
former
answer
with
new
proofs
and
Testimonies
,
Dial.
p.
that
Bishops
ordained
by
Idolaters
were
esteemed
validly
ordained
,
and
doth
not
speak
one
word
in
answer
to
what
was
objected
by
that
the
English
Bishops
must
want
lawful
authority
to
exercise
the
power
of
Orders
,
if
their
first
Ordainers
were
Idolaters
.
And
calls
it
an
intolerable
mistake
T.
G.
he
hath
heard
he
was
a
main
man
esteemed
for
his
Learning
.
E.
W.
T.
G.
as
if
he
were
wholly
insensible
of
the
gross
and
intolerable
errour
taxed
him
with
,
he
runs
again
into
the
same
shameful
mistake
Are
the
Power
of
giving
Orders
and
lawful
Authority
to
give
them
,
so
essentially
linked
to
each
other
,
that
they
cannot
be
separated
?
May
not
a
Bishop
or
Priest
remaining
so
,
be
deprived
of
all
lawful
Authority
to
exercise
their
Functions
,
for
having
faln
into
Heresie
or
Idolatry
?
And
if
they
have
none
themselves
,
can
they
give
it
to
others
?
the
intolerable
mistake
T.
G.
E.
W.
that
those
who
do
fall
into
Idolatry
or
Heresie
may
ordain
validly
Esti●s
,
no
crime
,
or
censure
soever
can
hinder
the
Validity
of
Ordination
by
a
Bishop
;
but
he
may
be
deprived
of
any
lawful
Authority
to
do
it
,
and
therefore
cannot
convey
this
lawful
Authority
to
others
ordained
by
him
.
T.
G.
no
crime
can
hinder
the
Validity
of
Ordination
ipso
facto
deprive
Bishops
of
the
Authority
of
exercising
Orders
,
or
conveying
jurisdiction
;
and
therefore
though
the
Ordination
of
the
Bishops
of
may
be
valid
,
yet
their
jurisdiction
cannot
be
lawful
,
and
so
the
Foundation
of
their
Authority
is
subverted
by
the
charge
of
Idolatry
.
T.
G.
Modern
Schools
T.
G.
modern
notions
indelible
unintelligible
character
indelible
Character
the
character
new
doctrine
Schoolmen
.
Scotus
Scot.
in
s●nt
.
l.
Biel.
in
S●nt
.
q.
Cajet.
in
p.
q.
Roman
Church
that
the
doctrine
of
the
Character
imprinted
in
the
soul
can
neither
be
proved
from
Scripture
,
nor
Fathers
,
but
only
from
the
Authority
of
the
Church
,
Morin
.
de
Ordin
.
part
.
P.
Lombard
Hugo
de
Sancto
Victore
Albertus
Magnus
Alex.
Alensis
that
because
of
the
indelible
character
of
Priesthood
,
the
power
can
never
be
taken
from
a
Priest
,
but
only
the
execution
Alex.
Al.
p.
q.
But
in
a
Bishop
there
is
no
new
character
imprinted
,
and
therefore
in
the
degrading
him
,
not
only
the
execution
,
but
the
Power
of
Giving
Orders
is
taken
away
.
if
a
Bishop
be
excommunicated
Scot.
in
resp.
ad
he
loseth
the
power
of
giving
Orders
;
if
Episcopacy
be
not
a
distinct
Order
Morin
.
ib.
exerc.
that
if
Episcopacy
be
not
a
distinct
Order
,
but
a
larger
commission
,
the
power
of
Bishops
may
be
so
limited
by
the
Church
,
as
not
only
to
hinder
them
from
a
lawful
Authority
,
but
from
a
power
of
Acting
;
so
that
what
they
do
,
carries
no
validity
along
with
it
.
Orders
?
Gratian
Fathers
,
that
a
Bishop
degraded
hath
no
power
to
give
Orders
,
post
can.
although
he
hath
to
Baptize
Gul.
Parisiensis
that
Bishops
deposed
can
confer
no
Order
,
Gul.
Pa●is
.
de
Sacr.
Ord.
c.
because
the
Church
hath
the
same
power
in
taking
away
,
which
it
hath
in
giving
,
and
the
intention
of
the
Church
is
to
take
away
their
Power
.
T.
G.
That
which
a
man
hath
not
,
he
cannot
give
to
another
Excommunicated
Bishops
Simoniacal
Ordinations
Pope
Constantine
Christian
Church
T.
G.
St.
an
intolerable
mistake
T.
G.
ignorance
as
doth
not
become
a
Writer
of
Controversies
,
Modern
Schools
gross
and
intolerable
errors
Hereticks
:
viz.
due
form
Morin
.
de
Ord.
Sacr.
p.
That
a
Heretick
hath
power
to
administer
all
the
Sacraments
as
long
as
he
observes
the
Form
of
the
Church
.
Episcopal
Orders
That
five
Bishops
of
successively
were
Hereticks
,
and
yet
their
Ordinations
were
allowed
by
the
Church
:
an
intolerable
error
and
mistake
Roman
Church
indelible
Character
of
Orders
Conc.
Trid.
sess.
power
of
jurisdiction
due
Form
due
Form
T.
G.
That
Excommunication
by
the
Apostles
sentence
doth
it
,
new
doctrine
ipso
facto
excommunicated
by
St.
's
sentence
lawful
Authority
T.
G.
intolerable
error
and
mistake
Primitive
Church
T.
G.
Arian
Bishops
S.
Hier.
de
Script
.
Eccles.
in
Fortunat
.
in
Chronico
.
Libel
.
precum
,
p.
That
he
subscribed
to
Heresie
Pontifical
Book
he
communicated
with
Hereticks
;
Marcellinus
That
he
renounced
the
faith
by
his
Subscription
Baron
.
A
D.
he
did
communicate
with
the
Arians
,
T.
G.
with
St.
's
sentence
of
excommunication
exercising
the
power
of
Orders
who
subverts
the
foundation
of
Ecclesiastical
Authority
T.
G.
that
Pet.
Damiani
Pet.
Dam.
Gom.
opuse
T.
G.
lawful
Ecclesiastical
Authority
secret
Idolaters
Arian
Bishops
Eastern
Churches
Libel
.
prec
.
p.
Western
Bishops
Sulpitius
Severus
Western
Bishops
Ecclesiastical
Authority
Christian
Church
Authentick
Testimonies
Arian
Ordinations
Dial.
p.
T.
G.
That
Dr.
was
resolved
to
go
on
in
the
same
track
still
,
and
to
prove
that
the
Act
it self
of
Ordination
is
not
invalid
in
case
of
the
Idolatry
of
the
Givers
,
which
was
never
denied
by
his
Adversary
.
Arian
Bishops
giving
Orders
Christian
Church
Arian
Bishops
Nicene
Creed
Ecclesiastical
Authority
secret
design
to
subvert
the
Authority
of
the
Church
that
he
purposely
declined
Dial.
p.
defending
the
Ecclesiastical
Authority
of
the
Church
of
England
:
First
,
he
begins
with
his
and
there
he
lays
the
Foundation
,
that
the
Government
may
be
changed
.
The
Book
was
reprinted
since
the
Bishops
were
reestablished
by
Law
.
He
perswades
the
Bishops
in
that
Book
to
reduce
the
form
of
Church
Government
to
its
primitive
State
and
Order
,
by
restoring
Presbyteries
under
them
,
When
this
would
not
do
,
he
charges
the
Church
of
with
Idolatry
,
and
makes
this
the
sense
of
the
Church
of
to
make
her
contribute
to
the
subversion
of
her
own
Authority
.
told
him
of
the
consequence
of
this
,
he
passed
it
by
,
as
if
he
saw
it
not
,
and
trifled
with
his
Adversary
about
the
validity
of
Ordination
.
endeavoured
to
bring
him
to
this
point
,
he
still
declined
it
,
and
leaves
Episcopacy
to
shift
for
it self
.
T.
G.
he
hath
found
out
the
Mole
that
works
under
ground
.
T.
G.
Politick
Informers
T.
G.
they
do
not
believe
it
T.
G.
T.
G.
secret
design
i.
e.
the
several
Mole-hills
which
he
hath
cast
up
first
place
to
serve
the
Church
of
England
:
jus
divinum
Apostolical
practice
Civil
Government
T.
G.
to
ruine
the
Church
of
England
?
T.
G.
he
tendred
it
to
consideration
after
Episcopacy
was
resetled
by
Law
.
dissenting
party
Episcopal
Government
he
is
a
secret
enemy
to
the
Church
of
England
,
and
designs
to
ruine
and
destroy
it
?
Probable
Lies
T.
G.
Probable
Plots
charge
of
Idolatry
dangerous
consequences
of
this
charge
T.
G.
That
it
overthrows
the
Article
of
the
Holy
Catholick
Church
.
If
the
Church
hath
been
guilty
of
Idolatry
,
Then
she
hath
required
and
enjoyned
Idolatry
,
Dial.
p.
for
many
hundreds
of
years
parallel
to
the
Heathens
.
had
more
wisdom
and
power
to
carry
on
his
design
than
the
Son
of
God
,
for
his
followers
have
been
preserved
from
it
by
the
grounds
he
laid
above
a
thousand
years
.
Then
our
Fore-fathers
had
better
been
converted
to
Judaism
or
Turcism
than
to
Christianity
as
they
were
.
that
the
whole
Christian
Church
must
require
Idolatry
,
T.
G.
was
wiser
than
Christ
T.
G.
Power
to
carry
on
his
design
Mahomets
Power
Mahumetan
Religion
Mahomets
Power
in
Heaven
that
our
Fore-fathers
had
better
been
converted
to
Judaism
or
Turcism
than
to
Christianity
.
Bishop
Sanderson
competent
witness
Sanderson
Gen.
Italy
,
Spain
à
toto
Ave
Mary
But
hath
not
Christ
promised
that
the
Gates
of
Hell
shall
never
prevail
against
his
Church
?
T.
G.
Dial.
p.
that
Dr.
ought
to
have
assigned
us
some
Church
distinct
in
all
Ages
,
from
all
Heretical
and
Idolatrous
Congregations
,
which
Christ
hath
preserved
alwayes
from
Heresie
and
Idolatry
?
that
Dr.
ought
to
assign
such
a
distinct
Church
,
that
a
Christian
by
vertue
of
his
being
so
,
is
bound
to
joyn
in
some
Church
or
Congregation
of
Christians
,
therefore
there
must
be
such
a
Church
at
all
times
to
joyn
with
.
distinct
Communion
distinct
Church
that
the
Gates
of
Hell
shall
not
prevail
against
the
Church
:
Christian
Church
Christs
Promises
Christian
Church
the
Gates
of
Hell
have
prevailed
against
the
Church
of
Dial.
p.
when
himself
acknowledges
it
to
be
a
true
Church
,
as
holding
all
the
essential
points
of
faith
?
Pride
,
Cruelty
the
Gates
of
Hell
have
prevailed
against
it
.
T.
G.
that
all
Christians
are
bound
by
vertue
of
their
Christianity
to
joyn
in
communion
with
the
Church
of
Dial.
p.
T.
G.
There
was
in
the
world
before
a
distinct
Church
,
whose
communion
was
necessary
to
salvation
,
but
this
was
not
the
Protestant
,
for
that
came
in
after
therefore
it
was
the
Roman
Julius
Caesar
Roman
Empire
Roman
Common-wealth
Roman
Common-wealth
Roman
Empire
Roman
Empire
Western
Church
National
Churches
T.
G.
Rome
?
Yes
T.
G.
,
there
was
a
distinct
Church
before
whose
communion
was
necessary
to
salvation
T.
G.
Ancient
Creeds
T.
G.
T.
G.
Nothing
can
render
the
communion
of
the
Roman
Church
not
necessary
to
salvation
,
Dial.
p.
but
either
Heresie
or
Schism
;
not
Heresie
,
because
she
holds
all
the
essential
articles
of
Christian
Faith
;
not
Schism
,
because
then
Dr.
must
assign
some
other
distinct
Church
(
then
at
least
in
being
)
from
whose
Vnity
she
departed
.
T.
G.
Roman
Church
such
,
i.
e.
distinct
Church
But
the
Roman
Church
was
once
the
true
Church
,
Dial.
p.
and
the
Christian
world
of
all
Ages
,
believed
it
to
be
the
only
true
Church
of
Christ
;
but
it
cannot
be
proved
not
to
be
the
true
one
,
by
an
evidence
equal
to
that
which
once
proved
it
true
;
therefore
we
are
bound
to
be
of
the
communion
of
that
Church
.
one
Age
only
true
Church
the
whole
Christian
World
of
all
Ages
.
the
Roman
Church
to
be
the
only
true
Church
T.
G.
Archhishop
Laud
Fanatick
Friend
Miscellany
Questions
Seasonable
Case
About
Associations
and
Confederacies
with
Idolaters
,
Infidels
,
or
Hereticks
:
sound
Orthodox
Divines
Whether
you
have
not
as
much
reason
to
separate
from
the
Church
of
England
,
as
the
Church
of
England
had
from
the
Church
of
Common
Prayer
to
judge
rash
judgement
T.
G.
St.
for
the
sake
of
the
Presbyterians
,
Anabaptists
,
Dial.
p.
and
other
separated
Congregations
,
to
know
why
the
believing
all
the
ancient
Creeds
,
and
leading
a
good
life
may
not
be
sufficient
to
Salvation
,
unless
one
be
of
the
Communion
of
the
Church
of
England
?
St.
in
his
Irenicum
T.
G.
many
pages
out
of
him
to
that
purpose
.
Dial.
p.
Ire●
.
p.
New
Churches
Church
Rules
Fanatick
Friend
separated
Congregations
separated
Congregations
our
Cause
separated
Congregations
Reformed
Churches
Iren.
p.
Order
,
Decency
T.
G.
imposed
Rites
positive
separation
T.
G.
T.
G.
separated
Congregations
T.
G.
T.
G.
Rational
Account
Dissenters
from
the
Church
of
England
Dial.
p.
T.
G.
the
Church
of
England
doth
not
look
on
her
Articles
as
Articles
of
Faith
,
Dial.
p.
but
as
inferiour
Truths
T.
G.
The
Church
of
doth
not
err
against
any
Articles
of
Faith
.
doth
not
believe
the
thirty
nine
Articles
to
be
Articles
of
Faith
.
Then
this
charge
of
Idolatry
is
vain
and
groundless
,
because
Idolatry
is
an
error
against
a
Fundamental
point
of
Faith
.
T.
G.
T.
G.
First
Part
her
Articles
Articles
of
Faith
Pope
Pius
Churches
Authority
i.
e.
no
Articles
of
Faith
whole
Christian
world
all
Ages
T.
G.
That
he
hath
degraded
the
Articles
of
the
Church
of
from
being
Articles
of
Faith
,
into
a
lower
Classe
of
inferiour
Truths
.
T.
G.
necessary
Articles
Roman
sense
Christian
world
Ancient
Creeds
Faith
:
i.
e.
Arch-bishop
Bramhall
,
that
the
Church
doth
not
oblige
any
man
to
believe
them
,
but
only
not
to
contradict
them
,
T.
G.
triumphs
St.
as
undermining
the
Doctrine
and
Government
of
the
Church
of
Arch-Bishop
Bramhall
favourer
of
Dissenters
underminer
of
the
Church
of
Arch-Bishop
Bramhall
we
do
not
oblige
any
man
to
believe
them
,
the
Church
requires
subscription
to
them
as
inferiour
Truths
,
i.
e.
true
propositions
If
they
are
but
inferiour
Truths
,
T.
G.
was
it
worth
the
while
to
rend
asunder
the
Peace
of
Christendom
for
them
?
Is
not
this
a
very
reasonable
account
,
as
calls
it
,
of
the
Grounds
of
the
Protestant
Religion
,
and
a
rare
way
of
justifying
her
from
the
guilt
of
Schism
?
T.
G.
negative
points
necessary
Articles
of
Faith
Purgatory
,
Invocation
Saints
,
Worship
Images
,
Transubstantiation
great
hinderances
false
and
erroneous
Negative
Articles
T.
G.
E.
W.
Reasonable
Account
Potestant
Religion
I.
S.
But
since
Dr.
grants
the
Church
of
to
hold
all
the
essential
points
of
Faith
,
how
can
he
charge
her
with
Idolatry
,
since
Idolatry
is
an
Errour
against
the
most
Fundamental
point
of
Faith
?
Defence
,
p.
Church
of
holding
all
essential
points
of
Faith
Ancient
Creeds
T.
G.
that
Idolatry
is
giving
the
Worship
due
to
God
to
a
Creature
essential
points
of
faith
practical
Errour
T.
G.
To
err
Dial.
p.
strictly
speaking
,
is
to
teach
that
which
is
opposite
to
Truth
;
but
if
the
Church
of
teaches
that
the
Worship
she
gives
to
Saints
and
Images
is
not
a
part
of
the
Honour
due
to
God
,
and
yet
it
is
;
then
she
errs
against
the
second
Commandment
,
though
she
judges
she
doth
not
.
practical
errour
doctrinal
points
of
Faith
But
is
it
not
a
Fundamental
Errour
to
destroy
the
doctrine
of
the
second
Commandment
?
practical
Errour
second
Commandment
essential
points
T.
G.
that
this
doth
not
proceed
upon
a
general
Thesis
,
Dial.
p.
whether
some
Idolatrous
practice
may
not
consist
with
owning
the
general
principles
of
Faith
;
but
upon
a
particular
Hypothesis
,
whether
the
Worship
of
God
by
an
Image
,
be
not
an
errour
against
the
doctrine
of
the
second
Commandment
,
if
that
be
to
forbid
men
to
worship
him
by
an
Image
?
And
therefore
if
it
be
a
Fundamental
point
to
believe
that
to
be
Idolatry
which
God
hath
expresly
forbidden
in
the
Law
under
the
notion
of
Idolatry
,
and
that
be
the
worshipping
of
him
by
an
Image
,
as
Dr.
asserts
;
't
is
clear
that
the
Church
of
in
telling
men
it
is
not
Idolatry
,
errs
against
a
Fundamental
point
,
and
he
cannot
according
to
his
principles
maintain
his
charge
of
Idolatry
without
a
contradiction
.
second
commandment
T.
G.
St.
about
the
sense
of
the
second
Commandment
,
Fundamental
errour
she
held
all
essential
points
of
Faith
,
doctrinal
points
of
Faith
true
Form
essential
points
of
faith
T.
G.
It
is
a
fundamental
point
to
believe
that
to
be
Idolatry
which
God
hath
forbidden
as
Idolatry
doctrinal
point
of
Faith
second
Commandment
practical
errours
essential
points
of
Faith
.
Just
Weights
and
Measures
mischievous
consequences
of
it
T.
G.
Learning
and
Piety
T.
G.
T.
G.
Dial.
p.
that
you
charge
with
declining
the
dispute
about
the
sense
of
the
second
Commandment
,
whereas
he
neither
removes
the
contradictions
,
nor
answers
the
arguments
of
but
criticizeth
upon
the
exceptions
of
to
the
several
methods
for
finding
out
the
sense
of
the
Law
what
need
so
much
pains
and
labour
be
taken
,
if
the
Law
be
express
of
a
figment
set
up
for
Worship
,
T.
G·
worshipping
before
the
Ark
and
the
Cherubims
T.
G.
T.
G.
T.
G.
T.
G.
T.
G.
Dial.
p.
Doth
not
Dr.
make
express
Scripture
his
most
certain
rule
of
Faith
?
Doth
not
he
on
the
other
side
deny
any
thing
to
be
an
Article
of
Faith
,
which
is
not
acknowledged
to
be
such
by
it self
.
Then
if
God
hath
expresly
forbidden
the
worship
of
himself
by
an
Image
,
it
is
an
Article
of
Faith
that
he
ought
not
to
be
worshipped
by
an
Image
;
and
since
doth
not
acknowledge
it
,
it
is
not
an
Article
of
Faith
.
Therefore
calls
upon
the
Dr.
to
speak
out
.
Is
it
,
or
is
it
not
an
Article
of
Faith
?
T.
G.
he
hath
found
out
the
Mysterie
of
the
business
discover
plots
catch
Moles
)
to
gratifie
the
Non-conformists
,
the
Articles
of
the
Church
of
must
pass
only
for
inferiour
truths
;
but
when
the
Church
of
is
to
be
charged
with
Idolatry
,
then
they
are
Articles
of
Faith
:
T.
G.
the
same
proposition
taken
Irenically
is
an
inferiour
Truth
,
but
taken
Polemically
it
must
be
an
Article
of
Faith
,
because
expresly
revealed
in
Scripture
.
T.
G.
essential
point
of
faith
St.
said
the
Church
of
did
hold
all
the
essential
points
of
faith
that
the
Cup
is
to
be
given
to
those
who
partake
of
the
Bread
,
Prayers
are
to
be
in
a
known
Tongue
,
what
he
means
by
expresly
forbidden
,
Dial.
p.
only
that
it
is
clear
to
himself
,
expecting
that
others
should
submit
to
his
saying
it
,
as
the
travellers
did
to
or
that
it
is
clear
or
manifest
of
it self
?
and
that
it
is
not
so
,
appears
by
the
pains
and
wayes
he
takes
to
find
it
out
.
clearly
and
expresly
an
unprejudiced
mind
T.
G.
second
Commandment
Friend
Polus
T.
G.
first
way
of
finding
out
the
sense
of
the
Law
;
For
,
Dial.
p.
the
Law
doth
only
expresly
forbid
bowing
down
to
the
Images
themselves
,
as
the
Heathens
did
,
but
speaks
not
one
word
of
the
lawfulness
,
or
unlawfulness
of
worshipping
God
himself
by
them
second
Commandment
,
he
neither
endeavours
to
remove
the
contradictions
,
nor
to
answer
the
arguments
of
wonderful
contradictions
mighty
arguments
Heathen
Idolatry
Worship
of
God
by
an
Image
Ambrose
,
Non
vult
se
Deus
in
lapidibus
coli
,
God
will
not
be
worshipped
in
Stones
.
God
before
the
Ark
and
the
Cherubims
T.
G.
Golden
Calf
T.
G.
that
Dr.
only
Criticizeth
upon
's
exceptions
,
and
doth
neither
remove
the
contradictions
,
nor
answer
the
Arguments
of
late
Dialogues
Brother
Fanatick
bowing
to
the
Altar
supreme
God
Divine
Worship
Ancient
Heathens
Modern
Heathens
supreme
God
Ancient
Heathens
Roman
Church
supreme
God
Justin
Martyr
,
Athenagoras
,
Clemens
Alexandria
,
Origen
,
Cyril
Heathen
Idolaters
modern
Heathens
Brachmans
,
Chineses
,
Tartars
,
Americans
,
Africans
,
Goths
Athanasius
,
Gr.
Nazianzen
,
Nyssen
,
Basil
,
Epiphanius
,
Cyril
,
Theodoret
,
Divine
Worship
School
Divines
Divine
Worship
peculiar
external
Acts
of
Divine
Worship
,
Religious
Worship
Religious
Worship
Roman
Church
Gods
appropriating
some
external
Acts
Christian
Church
Religious
Worship
Inward
submission
prayer
,
dependence
solemn
Acts
Religious
Worship
T.
G.
T.
G.
That
he
makes
vain
,
and
endless
,
and
unnecessary
discourses
.
That
he
ought
to
have
laid
down
the
true
notion
of
Idolatry
from
the
nature
of
the
thing
,
which
he
hath
not
done
.
That
he
hath
unfaithfully
reported
the
words
and
sense
of
Authors
.
the
parallel
between
the
Heathen
and
Romish
Idolatry
.
T.
G.
He
complains
much
of
the
Bulk
of
the
Book
Taylors
bill
Dial.
p.
Idolatry
,
p.
Of
the
Nature
of
Divine
Worship
,
p.
Of
the
Controversie
about
Images
between
Christians
and
Heathens
,
p.
Of
Images
in
the
Christian
Church
,
p.
Of
the
sense
of
the
second
Commandment
,
p.
Of
Instances
Sum.
tot.
p.
that
he
was
very
uneasie
when
he
read
it
Boccalini
,
who
was
condemned
to
read
over
War
of
and
desired
rather
to
be
condemned
to
the
Gallies
.
T.
G.
Discharge
to
Dr.
's
charge
of
Idolatry
T.
G.
By
laying
down
only
these
four
Dial.
p.
That
Idolatry
may
consist
with
the
acknowledgement
of
one
Supreme
Being
.
That
God
ought
to
be
worshipped
according
to
his
own
appointment
.
That
the
Wiser
Heathens
pretended
they
did
not
look
on
their
Images
as
Gods
,
but
as
Symbols
of
that
Being
to
which
they
gave
divine
Worship
.
That
for
the
four
first
Centuries
,
there
was
little
or
no
use
of
Images
in
the
Temples
and
Oratories
of
Christians
.
T.
G.
that
Idolatry
may
consist
with
the
acknowledgement
of
one
supreme
Being
:
T.
G.
Dial.
p.
at
least
as
Idolatry
is
taken
by
Dr.
for
the
giving
external
Acts
of
Worship
,
due
only
to
God
,
to
a
Creature
.
real
Idolatrous
Worship
supreme
God
T.
G.
that
it
is
no
where
denyed
,
but
is
supposed
by
him
,
Dial.
p.
when
he
saith
,
that
if
God
have
forbidden
himself
to
be
worshipped
after
such
a
manner
,
the
giving
him
such
worship
will
be
dishonouring
of
him
,
though
the
Giver
intend
it
never
so
much
for
his
honour
,
much
more
then
,
the
giving
acts
of
worship
appropriated
to
him
to
another
.
concerning
the
practice
of
the
wiser
Heathens
,
the
Dr.
to
make
his
best
of
it
.
Idolatrous
worship
Images
themselves
bowing
down
to
the
Images
themselves
.
since
the
Church
hath
a
power
in
decreeing
Rites
and
Ceremonies
,
Dial.
p.
it
had
been
no
prejudice
to
his
Cause
,
if
it
had
been
longer
,
before
the
Use
of
Images
was
brought
into
Churches
.
T.
G.
no
Images
Churches
in
the
Primitive
times
Primitive
Christians
Primitive
Christians
Clemens
Alexandr
.
,
Justin
Martyr
,
Athenagoras
,
Origen
,
&c.
p.
second
Commandment
Primitive
Christians
Christian
Church
Pagan
Idolatry
true
object
inferiour
worship
Western
Church
Western
Church
General
Council
T.
G.
Just
Discharges
Just
Discharge
Of
the
sense
of
the
second
Commandment
,
Dial.
p.
if
God
hath
there
expresly
prohibited
the
giving
any
Worship
to
himself
by
an
Image
,
as
Dr.
affirms
,
there
needed
no
more
than
to
expose
the
Law
as
in
a
Table
in
Legislative
Gothick
(
as
it
is
done
by
him
,
with
the
addition
only
of
a
Finger
in
the
Margent
to
point
to
the
Words
for
every
one
that
runs
to
read
them
.
Legislative
Gothick
Finger
on
the
Wall
Ordinary
Books
T.
G.
there
needed
no
more
than
to
say
,
Dial.
p.
that
the
Church
of
doth
not
allow
any
Worship
to
be
given
to
the
Altar
.
T.
G.
T.
G.
this
is
the
most
material
thing
in
that
Chapter
.
Contradictions
,
Paradoxes
,
School-disputes
,
&
c.
?
Bowing
to
the
Altar
Egyptian
Idolatry
T.
G.
T.
G.
Dial.
p.
T.
G.
Just
Discharge
Bona
Fides
Bona
Fides
Republican
Publick
Faith
Idolatrous
practice
bowing
to
the
Altar
Roman
Capitol
to
bowing
to
the
Altar
T.
G.
that
the
Church
of
doth
not
allow
any
worship
to
be
given
to
the
Altar
?
T.
G.
this
is
not
the
meaning
of
the
Canon
which
Dr.
Dial.
p.
the
Canon
only
implyes
that
they
give
no
Religious
worship
to
it
,
but
they
do
not
deny
any
kind
of
worship
to
be
given
to
it
;
and
Dr.
himself
grants
that
there
is
a
Reverence
due
to
Sacred
Places
.
Divine
Majesty
Introduction
?
For
as
much
as
the
Church
is
the
House
of
God
,
dedicated
to
his
holy
Worship
and
therefore
ought
to
mind
us
both
of
the
Greatness
and
Goodness
of
his
Divine
Majesty
certain
it
is
that
the
acknowledgement
thereof
,
not
only
inwardly
in
our
hearts
,
but
also
outwardly
with
our
Bodies
,
must
needs
be
pious
in
it self
,
profitable
unto
us
and
edifying
unto
others
.
Recommendation
;
we
therefore
think
it
meet
and
behooveful
,
and
heartily
commend
it
to
all
good
and
well-affected
People
,
members
of
this
Church
,
that
they
be
ready
to
tender
unto
the
Lord
,
the
said
due
acknowledgement
by
doing
Reverence
and
Obeysance
both
at
their
coming
in
and
going
out
of
the
said
Churches
,
according
to
the
most
ancient
Custom
of
the
Primitive
Church
in
Purest
times
,
and
of
this
Church
also
for
many
years
of
the
Reign
of
Queen
the
giving
any
Religious
worship
to
the
Communion
Table
.
Religious
worship
that
it
is
not
done
out
of
an
opinion
of
the
Corporal
Presence
of
Christs
Body
on
the
Table
,
or
in
the
Mystical
Elements
;
but
only
for
the
advancement
of
Gods
Majesty
,
and
to
give
him
Alone
,
that
honour
and
glory
which
is
due
unto
him
and
no
otherwise
.
Legislative
Gothick
T.
G.
God
forbid
that
we
should
worship
any
thing
but
God
himself
:
if
there
were
no
Table
standing
,
he
would
worship
God
when
he
came
into
his
House
.
Doing
Reverence
to
Almighty
God
towards
his
Altar
the
People
did
understand
this
fully
,
and
apply
the
worship
to
God
,
and
to
none
but
God
.
That
his
bowing
was
only
to
worship
God
,
not
the
Altar
,
and
I
hope
it
is
no
offence
or
treason
to
worship
God
in
the
Kings
own
Chapel
,
or
to
induce
others
to
do
the
like
.
worshipping
God
towards
the
Altar
local
circumstance
worship
God
before
an
Image
any
Religious
worship
to
the
Image
,
Religious
worship
is
to
be
given
to
Images
it
is
not
to
be
given
to
the
Altar
,
Nicene
Council
Religious
worship
to
be
given
to
Images
and
Anathematizes
all
who
do
it
not
.
And
utterly
rejects
those
that
say
they
are
to
be
had
only
for
memory
,
and
out
of
some
kind
of
Honour
or
Reverence
;
for
nothing
but
Religious
worship
would
satisfie
them
.
prostration
,
kissing
,
oblation
old
Rome
modern
Rome
God
before
the
Image
savouring
of
Heresie
Roman
Church
,
that
Images
are
to
be
worshipped
truly
and
properly
dangerous
,
rash
,
and
sovouring
of
Heresie
,
a
Reverence
due
to
Sacred
places
?
the
Esteem
of
Excellency
humane
Society
moral
Excellencies
supernatural
Graces
Religious
Respect
Religious
Honour
Divine
Graces
Civil
Relation
Spiritual
Relation
Suitable
Vsage
Power
and
Superiority
Gods
peculiar
Soveraignty
Solemn
invocation
Swearing
by
him
Gods
Soverainty
the
Christian
Church
due
to
God
Gods
Soveraignty
Animate
Creatures
Christian
Church
T.
G.
The
Church
of
requires
by
the
terms
of
Communion
with
her
,
Dial.
p.
no
more
than
Reverence
,
or
Honorary
respect
to
Images
.
T.
G.
second
Council
of
eminent
Divines
Roman
Pontifical
Solemn
Processions
Heathen
Rome
T.
G.
Honorary
Respect
bowing
to
the
Altar
practised
in
the
Church
of
to
be
worse
than
Popish
or
Egyptian
Idolatry
.
However
Dr.
wheadled
and
blinded
with
preferments
endeavours
to
palliate
this
kind
of
Adoration
,
Prodr●m
.
p.
and
to
vindicate
it
from
the
crime
of
Idolatry
,
yet
I
doubt
not
to
affirm
,
that
this
bowing
outvies
the
Idolatry
both
of
not
only
in
horrible
iniquity
and
enormitie
,
but
in
madness
and
folly
.
Roman
Idolatry
It
is
not
so
much
madness
in
them
to
adore
the
Lord
Jesus
under
the
species
of
bread
,
as
it
is
an
error
in
them
to
believe
transubstantiation
.
Dial.
p.
But
it
is
an
Hypochondriacal
madness
,
and
giddy-brained
stupidity
for
men
to
perform
adoration
towards
that
place
,
where
Christ
is
no
more
present
than
any
where
else
,
and
where
neither
the
Table
,
nor
Altar
,
nor
any
thing
that
is
set
upon
the
Table
(
unless
perchance
a
clean
Towel
,
two
Books
richly
bound
,
or
a
pair
of
Candlesticks
with
two
Candles
in
them
,
not
to
be
lighted
,
till
their
minds
be
quite
drunk
with
Popery
)
represent
either
Christ
or
his
Image
.
A
Fanatical
Adoration
without
any
Object
Idolatry
without
an
Object
visible
object
Invisible
Object
Divine
Worship
bowing
down
Image
Idolatry
Idolatry
giving
the
Worship
that
is
due
to
God
?
giving
to
a
Creature
the
Worship
due
to
God
Image
,
Idolatry
bodily
worship
that
God
must
be
worshipped
in
Spirit
and
in
Truth
.
Image
in
Spirit
and
in
Truth
:
bowing
down
to
them
bowing
down
external
adoration
Divine
Majesty
bowing
to
the
Altar
any
Religious
Worship
to
be
given
to
the
Altar
.
Gods
immediate
Worship
bowing
to
the
Altar
praying
to
the
Hat
.
Communion
Table
Divine
Worship
Jewish
practice
Roman
Church
T.
G.
Reply
T.
G.
the
Papists
have
more
reason
to
worship
Christ
on
the
supposition
of
Transubstantiation
,
than
you
have
to
worship
The
Altar
external
adoration
towards
the
Altar
external
adoration
Divine
Majesty
infinite
Majesty
that
the
substance
of
the
Bread
is
changed
into
the
Body
of
Christ
,
and
the
Body
of
Christ
is
there
invisibly
present
under
the
species
of
Bread
:
proper
object
Divine
Adoration
entire
object
Divine
Worship
accidental
connexion
Christs
Body
Divine
Worship
Divine
Adoration
bare
union
Divine
Majesty
humane
nature
Divine
Presence
hypostatical
union
Divine
Nature
God
may
reproduce
the
same
body
without
all
the
accidents
of
it
,
Hypostatical
Vnion
Holy
Ghost
Holy
Ghost
If
the
Holy
Trinity
were
not
every
where
,
yet
it
would
be
in
the
Eucharist
,
by
vertue
of
this
Concomitancy
.
worshipping
Christ
Egyptian
Idolatry
The
Egyptians
pretended
some
colour
for
their
Idolatry
,
as
than
an
Ape
,
or
a
Cat
,
or
a
Wolf
,
Dial.
p.
had
some
participation
of
the
Divinity
;
but
those
that
bow
down
to
a
Wooden
Table
are
themselves
stocks
:
Christian
Common-wealth
Divine
Majesty
Worship
of
an
Ape
the
Egyptian
Idolatry
T.
G.
vain
and
endless
Discourses
T.
G.
St.
ought
to
have
done
The
first
thing
to
be
done
in
a
Dispute
,
Dial.
p.
is
to
settle
the
state
of
the
Controversie
upon
its
true
Grounds
,
by
laying
down
the
true
notion
of
the
matter
in
debate
;
therefore
Dr.
ought
in
the
first
place
to
have
given
us
the
true
Notion
of
Idolatry
in
the
nature
of
the
Thing
;
and
then
to
have
shewn
that
notion
to
have
agreed
to
the
honour
and
veneration
which
the
Church
of
in
her
Councils
declares
may
be
given
to
the
Images
of
Christ
and
the
Saints
:
but
he
chose
rather
to
dazle
the
eyes
of
the
Reader
with
the
false
lights
of
meer
external
Acts
,
the
obscure
practice
even
of
wiser
Heathens
,
and
the
clashing
of
School-Divines
.
Divine
Worship
It
is
true
,
he
proposed
well
at
first
,
Dial.
p.
but
like
a
Preacher
that
hath
patched
up
a
Sermon
out
of
his
note-book
,
he
names
his
Text
,
and
then
takes
his
leave
of
it
.
For
,
what
he
was
to
speak
to
,
was
Idolatry
in
the
nature
of
the
thing
,
independently
of
any
positive
Law
,
whereas
he
speaks
only
of
an
Idolatry
forbidden
by
a
positive
Law
;
but
if
there
be
no
Idolatry
antecedent
to
a
positive
prohibition
,
the
Heathens
could
not
be
justly
charged
with
Idolatry
.
Primitive
Church
Roman
Church
Divine
Worship
solemn
Religious
worship
Divine
worship
Divine
Object
T.
G.
Religious
worship
inferiour
worship
;
absolute
Roman
Church
St.
took
leave
of
his
Text
,
the
Heathens
could
not
understand
the
nature
and
sinfulness
of
Idolatry
if
not
from
some
Law
of
God
;
which
is
in
effect
to
clear
the
Heathens
from
Idolatry
,
till
that
Law
was
delivered
to
them
;
whereas
S.
saith
,
they
had
a
Law
written
in
their
hearts
,
whereby
they
might
understand
it
;
and
Dr.
ought
to
have
shewn
wherein
the
deordination
and
sinfulness
of
Idolatry
did
consist
antecedently
to
any
positive
prohibition
;
and
till
this
be
done
,
he
can
make
no
parallel
between
the
Heathen
Idolatry
and
that
of
the
Roman
Church
.
positive
Law
.
Natural
Religion
Divine
Nature
Gods
peculiar
Rights
the
thing
natural
Reason
divine
worship
inferiour
Deities
soul
of
the
world
external
adoration
an
eternal
immutable
nature
Christian
Church
Natural
Religion
new
Law
new
doctrine
natural
Religion
crimen
laesae
Majestatis
Divinae
Divine
Majesty
in
not
giving
to
God
the
worship
due
to
him
,
T.
G.
Dial.
p.
Ave
Maries
bad
Spirits
Inferiour
Deities
good
Spirits
Divine
Nature
Wisdom
,
Goodness
divine
worship
wicked
men
divine
worship
bad
men
any
Creatures
Poetical
Idolatry
filthy
and
obscene
Actions
Eastern
,
Greek
Roman
Idolatries
mean
submissions
gross
errours
Egyptian
Idolatries
positive
Law
.
T.
G.
Dial.
p.
eighth
Chapter
T.
G.
speaking
Trumpet
speaking
Trumpet
speaking
Trumpet
whole
County
T.
G.
T.
G.
If
the
speaking
Trumpet
might
be
made
to
carry
the
voice
a
League
,
then
eight
mile
about
,
if
eight
mile
,
then
round
a
whole
County
,
and
then
why
not
from
one
Nation
to
another
,
there
being
no
stop
in
Art
?
T.
G.
relative
Worship
Dial.
p.
who
saith
that
by
vertue
of
that
,
men
may
worship
the
Sun
,
the
Stars
,
the
Earth
,
or
any
other
Creature
.
T.
G.
it
is
like
the
Virtuoso's
arguing
about
the
speaking
Trumpet
.
T.
G.
Virtuoso's
swiming
on
the
Table
speaking
Trumpet
there
is
a
conformity
between
it
,
and
the
extension
of
worship
to
any
Creature
.
For
,
there
is
a
stop
in
nature
.
any
creature
an
Image
to
fall
only
after
an
inferiour
manner
upon
them
.
this
stop
in
nature
relative
worship
real
presence
Christian
Religion
Relative
Worship
T.
G.
the
Creatures
ever
since
sense
prevailed
against
reason
,
Dial.
p.
are
become
like
stumbling-blocks
to
the
souls
of
men
,
and
a
snare
to
the
feet
of
the
unwise
,
to
allure
and
draw
them
to
the
worship
of
them
.
their
very
fashion
and
shape
is
apt
to
move
men
more
,
and
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
T.
G.
that
those
very
Divines
of
the
Church
of
who
do
admit
the
consequence
in
speculation
,
and
do
not
condemn
the
practice
of
it
in
Philosophical
and
contemplative
men
,
who
consider
the
creatures
purely
as
the
works
of
God
,
and
as
it
were
behold
him
present
in
them
;
do
notwithstanding
utterly
condemn
the
common
and
promiscuous
use
of
it
in
the
vulgar
,
as
exposing
them
to
manifest
danger
of
being
seduced
by
the
tempting
beauty
and
astonishing
power
of
the
Creatures
,
to
forget
the
Creator
and
worship
them
.
speaking
Trumpet
stop
in
nature
T.
G.
the
difference
is
so
great
between
vulgar
Heathens
and
Christians
,
Dial.
p.
as
to
the
Believing
in
one
God
the
Father
Almighty
,
Maker
of
Heaven
and
Earth
,
and
of
all
things
visible
and
invisible
.
stop
in
Images
it
is
Idolatry
to
worship
the
Images
themselves
?
St
▪
proper
Latria
Divine
Worship
that
those
who
worshipped
an
Image
of
Christ
with
Divine
Honours
,
although
it
were
for
the
sake
of
Christ
,
and
not
of
the
Image
,
did
commit
Idolatry
.
Therefore
,
those
were
condemned
for
hereticks
,
who
gave
Divine
Worship
to
the
Image
of
Christ
.
Divine
Worship
Idolatry
;
for
although
a
man
pretend
in
words
,
the
Worship
to
be
Relative
,
or
for
the
sake
of
God
,
or
Christ
;
yet
it
being
divine
worship
,
he
doth
really
do
it
absolutely
and
for
themselves
.
true
representations
of
the
Divine
Nature
.
sanctity
,
vertue
Divinity
abiding
in
them
resting
in
the
Creatures
relative
worship
sanctity
,
vertue
stop
at
the
Creatures
madness
in
the
Worship
of
Images
and
that
there
was
little
or
no
difference
between
their
worship
and
that
of
the
Heathens
?
Sanctity
,
Vertue
bare
knees
formal
supplications
more
wit
there
is
not
so
much
danger
in
the
worship
of
Images
,
as
in
the
worship
of
the
Creatures
?
T.
G.
Relative
worship
stupid
vulgar
real
Idolatry
common
people
scandal
to
the
weak
Primitive
Church
Idolatry
,
downright
Idolatry
scandalous
complyance
ignorant
vulgar
Primitive
Christians
True
God
baked
Cakes
whole
Host
of
Heaven
Primitive
Church
Relative
Worship
Primitive
Christian
Church
Relative
worship
Relative
worship
to
burn
a
little
incense
Emperours
Images
common
supplications
worship
ultimately
True
God
T.
G.
Primitive
Martyrs
speaking
Trumpet
hath
roused
you
honour
I
primitive
Christians
weak
Brethren
T.
G.
Vossius
,
That
the
Gentiles
concluded
Nature
it self
to
be
God
,
Dial.
p.
and
the
parts
of
it
also
to
be
Deities
,
and
that
they
forsook
God
and
staid
in
the
worship
of
Nature
.
inanimate
nature
for
a
true
God
,
inferiour
Deities
one
Supream
Pagan
Idolatry
relative
worship
Heathen
Rites
Relative
Worship
T.
G.
that
there
is
more
danger
in
worshipping
the
Creatures
,
Dial.
p.
than
in
the
worship
of
Images
;
because
the
Creatures
are
not
so
apparently
representative
of
God
,
as
an
Image
is
of
the
Person
represented
by
it
,
which
carries
the
thoughts
presently
and
effectually
to
him
.
But
the
other
needs
a
great
deal
of
discourse
to
discover
the
analogy
they
bear
to
the
Creator
,
and
the
dependence
they
have
of
him
for
their
very
being
:
yet
so
,
that
from
the
greatness
and
beauty
of
the
Creatures
the
Maker
of
them
may
proportionably
be
seen
.
Divine
Nature
God
Almighty
Work
of
God
Sun
?
I
T.
G.
that
Images
are
unlawful
objects
of
Worship
,
which
are
conceived
to
be
proper
likenesses
of
the
Divinity
Gods
Creatures
Divine
Worship
real
Divine
Presence
Inanimate
Creatures
said
,
if
a
Wooden
Image
may
be
worshipped
for
the
sake
of
the
exemplar
,
much
more
such
a
lively
Image
of
God
as
man
is
.
Relative
Worship
T.
G.
If
Dr.
can
discern
God
so
easily
in
his
Creatures
,
Dial.
p.
as
a
mans
mind
is
carried
from
the
Image
to
the
Prototype
,
he
believes
he
is
one
of
the
most
admirable
Persons
in
the
Meletetiques
in
the
whole
World
.
T.
G.
to
see
God
in
his
works
?
T.
G.
for
that
part
of
Mystical
Theology
which
inessences
the
soul
with
God
.
mystical
Theology
Gods
Power
,
Wisdom
Natural
Theology
without
inessencing
the
Soul
with
God
?
T.
G.
T.
G.
St.
with
one
who
said
Christ
might
be
better
represented
by
a
Cow
than
a
Crucifix
,
Dial.
p.
and
another
who
said
he
detested
the
Image
of
Christ
Crucified
.
bare
representation
Christ
Crucified
.
T.
G.
God
may
be
worshipped
with
the
work
of
mens
hands
.
Primitive
Church
T.
G.
T.
G.
should
discover
God
so
easily
in
his
Creatures
,
while
he
saith
elsewhere
,
the
Creatures
can
give
no
greater
than
Moral
Certainty
of
the
Being
of
God
himself
.
T.
G.
Moral
Certainty
bare
probability
T.
G.
highest
degree
of
actual
certainty
Moral
Certainty
Moral
Certainty
Metaphysical
Certainty
general
principles
that
both
parts
of
a
contradiction
cannot
be
true
of
the
same
thing
:
of
every
thing
Arist.
Anal.
Post.
l.
Metaph.
l.
Philop.
in
Analyt
.
l.
either
the
one
,
or
the
other
part
of
a
contradiction
is
true
.
Metaph.
l.
Themist
.
in
Analyt
.
Post.
l.
it
is
folly
in
any
man
to
go
about
to
demonstrate
them
,
any
otherwise
than
by
shewing
the
absurdity
of
him
that
denyeth
them
:
They
are
such
,
Themistius
which
every
man
hath
by
nature
,
and
without
which
he
cannot
be
supposed
to
learn
any
thing
indemonstrable
principles
that
the
whole
is
greater
than
a
part
.
If
you
take
away
equal
things
from
equal
,
the
remainder
is
equal
.
indemonstrable
and
self-evident
principle
Identical
propositions
first
principles
self-evident
principles
that
fundamental
principle
〈…〉
.
l.
that
it
is
impossible
the
same
thing
should
be
,
and
not
be
at
the
same
time
,
is
of
little
or
no
Vse
for
finding
out
of
Truth
.
absolute
certainty
Physical
Certainty
Arrian
.
l.
that
if
he
and
two
or
three
more
were
servants
to
a
Sceptick
,
they
would
make
him
hang
or
starve
himself
if
he
did
not
change
his
opinion
.
Galen
.
de
Hippocr
.
&
Plat.
decret.
l.
the
evidence
of
sense
needs
no
demonstration
;
for
all
those
things
which
are
evident
to
sense
are
to
be
believed
for
themselves
.
Certainty
by
Reason
Mathematical
demonstrations
Mathematical
certainty
simple
terms
third
thing
middle
term
two
sorts
common
principles
necessary
conclusion
demonstrative
Syllogisms
Aristotle
Logical
Demonstration
Moral
principles
That
every
Intelligent
being
acts
for
some
end
:
That
it
is
not
the
interest
of
mankind
to
deceive
one
another
:
That
there
are
some
things
fit
to
be
chosen
,
and
others
to
be
avoided
:
That
circumstances
vary
the
nature
of
Actions
:
That
where
comparisons
are
made
,
the
greatest
good
and
the
least
evil
are
to
be
chosen
.
Moral
Principles
Moral
Demonstration
immediate
Divine
Assistance
Infallible
Certainty
Natural
Religion
infallible
Certainty
Divine
Assistance
Moral
Certainty
Moral
Principles
.
Viz.
Moral
Dispositions
Infallible
Proofs
,
Mathematical
Demonstrations
Metaphysical
notions
Mathematical
Demonstrations
Moral
Certainty
Christian
Faith
.
Metaphysical
Certainty
Whatever
God
reveals
is
impossible
to
be
false
,
infallibly
True
.
rational
Certainty
Physical
Certainty
Christs
Miracles
Infallible
Certainty
moral
Certainty
matters
of
Fact
Books
of
Scripture
Moral
Consideration
Moral
Certainty
Moral
Certainty
T.
G.
that
the
Dr.
in
other
places
doth
acknowledge
a
true
certainty
of
the
principles
of
Religion
;
but
,
he
can
say
and
unsay
,
without
retracting
,
Dial.
●
with
as
much
art
and
ease
as
any
man
he
ever
read
.
T.
G.
T.
G.
possibility
of
falshood
Metaphysically
certain
Physical
Certainty
rational
Certainty
impossible
to
be
otherwise
T.
G.
Principles
of
Christian
Faith
Christian
Church
.
T.
G.
T.
G.
second
thing
,
which
the
Dr.
ought
to
have
done
,
Dial.
p.
to
have
shewed
how
the
Notion
of
Idolatry
doth
agree
to
the
Doctrine
of
the
Church
of
in
her
Councils
worship
before
Images
external
Acts
inward
intention
Images
themselves
God
would
not
suffer
his
Church
to
err
B.
Trinity
Pagan
Idolatry
second
Council
Roman
Church
Pagan
Rome
Roman
Church
Western
Church
Dial.
p.
T.
G.
If
the
Worship
defined
by
the
Council
of
were
inferiour
Worship
,
and
not
Latria
,
as
Dr.
confesseth
,
then
nothing
can
be
clearer
than
that
it
was
not
the
Worship
due
to
God
,
and
consequently
the
Church
of
cannot
be
chargeable
with
Idolatry
from
any
thing
contained
in
that
decree
.
T.
G.
inferiour
Worship
Doth
not
the
Church
of
allow
bowing
to
the
Altar
,
which
if
the
Altar
had
any
sense
would
think
were
done
to
it
T.
G.
Dial.
p.
he
was
certainly
informed
of
a
Countrey
fellow
who
being
got
near
the
Altar
in
his
Majesties
Chapel
,
thought
all
the
Congies
had
been
made
to
him
,
and
so
returned
Congy
for
Congy
.
And
if
bowing
may
be
used
out
of
Religious
respect
to
the
Altar
,
why
not
kneeling
,
or
prostration
,
or
fixing
our
eyes
in
time
of
Prayer
,
or
burning
Incense
or
Lights
before
the
Images
of
Christ
and
his
Saints
:
but
how
can
Dr.
purge
the
Church
of
from
Idolatry
in
that
practice
,
when
he
saith
,
that
any
Image
being
made
so
far
the
object
of
Divine
Worship
,
that
men
do
bow
down
before
it
,
(
and
he
supposes
the
same
will
hold
for
any
other
creature
)
it
doth
thereby
become
an
Idol
,
and
on
that
account
is
forbidden
in
the
second
Commandment
?
T.
G.
Religious
Worship
none
is
to
be
given
to
the
Altar
,
Presence
chamber
Majesties
Chapel
Religious
Worship
T.
G.
do
bow
before
the
Altar
,
as
we
do
before
Images
.
Images
is
next
to
Heresie
that
we
are
only
to
worship
God
before
them
.
Religious
worship
Images
to
be
worshipped
next
to
it
T.
G.
bowing
down
to
them
Mercy
Seat
Christians
,
viz.
towards
the
Altar
T.
G.
finds
great
fault
with
Dr.
's
citation
out
of
about
submission
to
Images
because
he
left
out
I
tell
you
several
pages
T.
G.
Roman
Church
Suarez
,
Medina
,
Victoria
,
Catharinus
,
Naclantus
,
Bellarmine
,
Soto
,
Velosillus
,
Pujol
,
Tannerus
,
Ysambertus
,
Bassaeus
,
Sylvius
,
Arriaga
,
qualifying
expressions
inward
affection
certain
kind
of
submission
to
the
Image
,
that
by
the
Decree
of
the
Nicene
Council
such
true
and
real
Worship
is
to
be
given
to
Images
as
is
terminated
upon
the
Images
themselves
.
T.
G.
But
this
tends
to
breed
an
impression
in
the
Reader
,
that
the
inward
affection
Card.
required
was
of
giving
submission
to
an
Image
as
superiour
;
because
in
another
place
he
quotes
the
same
Author
for
making
to
signifie
Reverence
towards
Superiours
T.
G.
Reverence
towards
Superiours
that
true
worship
is
due
to
Images
.
Image
Superiour
T.
G.
T.
G.
When
we
worship
an
Image
,
the
inward
affection
is
not
carried
to
the
Image
,
after
the
same
manner
it
is
to
the
Prototype
;
for
we
worship
the
Prototype
absolutely
,
for
its
own
proper
excellency
;
but
the
Image
only
with
a
relative
worship
,
for
the
excellency
not
of
the
Image
it self
,
but
of
the
Prototype
,
which
kind
of
Worship
he
affirms
to
be
far
inferiour
to
the
other
,
which
is
absolute
.
We
have
not
the
same
inward
submission
towards
the
Image
,
which
we
have
towards
the
Prototype
;
for
we
submit
our selves
to
the
Prototype
,
acknowledging
it
to
be
more
excellent
than
our selves
,
and
superiour
to
us
,
which
kind
of
submission
we
cannot
prudently
conceive
to
belong
to
an
Image
;
nor
indeed
any
at
all
,
by
which
we
submit
our selves
to
it
,
preferring
it
before
us
.
The
sole
external
act
of
kissing
or
bowing
is
not
so
carryed
to
the
Image
but
that
some
inward
affection
also
goes
along
with
it
,
which
he
saith
,
may
be
called
also
some
kind
of
affection
of
submission
;
by
which
he
means
an
affection
of
submitting
our selves
to
the
Image
;
for
as
much
as
the
Act
of
the
Will
from
which
it
proceeds
is
an
affection
of
performing
those
acts
about
their
Images
,
which
we
are
wont
to
exercise
towards
our
Superiours
.
inward
estimation
Christ
himself
bowing
,
kneeling
,
prostration
,
&c.
some
kind
of
inward
affection
certain
kind
of
affection
of
submission
going
along
with
these
external
Acts.
true
and
real
worship
Images
;
i.
e.
inward
affection
of
some
kind
affection
of
submission
inward
affection
there
were
none
but
did
external
Acts
Divine
Worship
T.
G.
external
Acts
submission
to
Images
inward
affection
submission
sincere
and
real
But
all
this
amounts
to
no
more
,
T.
G.
but
that
the
Prototype
deserves
to
be
treated
honourably
,
not
only
in
it self
,
but
in
all
things
which
have
connexion
with
it
,
as
an
Image
or
the
like
.
After
all
this
,
T.
G.
Dial.
p.
that
Dr.
agrees
with
Cardinal
in
the
thing
,
although
he
quarrels
with
him
about
the
words
.
T.
G.
Because
he
saith
from
that
although
no
irrational
or
inanimate
being
be
capable
of
that
real
excellency
to
deserve
any
honour
from
us
for
its
own
sake
yet
on
the
account
of
a
relation
to
divine
things
they
may
deserve
a
different
regard
and
usage
from
other
things
.
sacred
utensils
For
if
a
Religious
respect
be
due
to
sacred
places
and
things
on
the
account
of
their
Relation
to
God
,
Dial.
p.
and
an
inward
intention
of
the
mind
to
express
it
towards
them
by
an
outward
token
of
submission
,
as
bowing
to
the
Altar
,
it
comes
to
the
same
thing
which
Cardinal
pleads
for
to
an
Image
,
so
that
if
one
be
Idolatry
,
the
other
must
be
so
too
.
T.
G.
that
by
these
edge-tools
School-distinctions
Dr.
hath
cut
the
throat
of
his
own
Cause
.
T.
G.
sacred
places
relative
worship
external
acts
bowing
towards
the
Altar
sacred
Vtensils
Roman
Church
reverencing
Gods
Sanctuary
consecrating
Sacred
Vessels
Christian
Church
sacred
things
honour
is
all
they
are
capable
of
but
no
worship
doth
belong
to
them
.
about
the
Doctor
's
unfaithful
reporting
the
sense
of
Authors
Gregory
Nyssen
Dial.
p.
p.
the
Citations
are
many
and
long
,
and
out
of
Authors
of
all
Nations
,
and
all
Ages
,
and
all
Religions
.
T.
G.
Foxes
Acts
and
Monuments
For
he
hath
a
particular
aversion
to
a
great
Book
upon
one
subject
.
If
he
can
discover
four
or
five
citations
faulty
,
that
will
take
away
the
reputation
of
all
the
rest
.
Gregory
Nyssen
It
is
about
the
being
charged
with
Idolatry
Dial.
p.
which
is
brought
in
with
a
great
deal
of
Pomp
among
other
Testimonies
,
to
shew
that
the
were
charged
with
Idolatry
for
the
worship
they
gave
to
Christ
,
whom
they
acknowledged
to
be
a
Creature
,
from
thence
to
parallel
their
worship
with
that
of
the
Church
of
to
the
Saints
Arians
Idolatry
Soveraign
Worship
Pagan
Idolatry
Relative
Latria
Image
of
God
meer
imaginary
figment
Divine
Worship
Gregory
Nyssen
Gregory
Nyssen
an
Index
Expurgatorius
Oration
de
laudibus
Basilii
T.
G.
as
to
the
general
truly
enough
.
That
he
doth
not
add
the
words
that
follow
,
wherein
he
shews
what
kind
of
worship
that
was
which
the
gave
to
Christ
Dial.
p.
not
only
to
worship
and
serve
him
,
but
also
to
six
hopes
of
salvation
in
a
Creature
and
to
expect
judgement
from
it
.
And
was
it
not
neatly
done
of
the
Doctor
to
wrap
up
all
this
in
those
short
words
,
The
Devil
perswaded
men
to
return
to
the
worship
of
the
Creature
?
Which
is
a
Laconism
not
observed
by
him
on
other
occasions
:
but
it
was
here
done
on
purpose
to
conceal
from
the
Reader
the
apparent
difference
between
the
worship
of
Saints
in
the
Church
of
and
the
worship
of
Christ
Laconick
Gentleman
for
missing
a
page
or
two
in
Guicciardins
War
of
Pisa
?
hopes
of
Salvation
on
Christ
,
and
expected
him
to
come
to
Judgement
?
T.
G.
that
they
did
give
a
higher
degree
of
worship
to
Christ
than
any
do
to
Saints
celestial
Deities
invocate
Christ
Supreme
God
Supreme
,
Absolute
T.
G.
Dial.
p.
That
it
stands
too
far
off
from
the
words
of
at
the
distance
of
pages
;
and
so
proves
a
very
late
salve
for
so
old
a
wound
.
T.
G.
the
parallel
to
be
inconsistent
,
both
with
the
practice
of
the
and
Doctrine
of
the
Fathers
inferiour
relative
worship
The
Fathers
do
acknowledge
a
worship
due
to
the
Saints
,
Dial.
p.
and
particularly
in
an
Oration
produced
by
him
:
and
therefore
if
they
had
condemned
the
of
Idolatry
for
giving
only
a
like
worship
to
Christ
though
in
a
higher
degree
,
they
had
condemned
themselves
for
the
like
crime
.
made
no
such
Apology
for
themselves
,
as
the
Doctor
makes
for
them
,
that
they
gave
Soveraign
and
absolute
worship
to
God
,
and
only
inferiour
and
relative
worship
to
Christ
.
Why
might
not
the
generality
at
least
believe
Christ
to
be
of
a
superiour
Order
,
so
as
to
have
true
Divinity
in
him
,
as
the
Heathens
did
of
their
lesser
Gods
,
and
that
being
assumed
as
a
Consort
in
the
Empire
,
absolute
Divine
Honour
was
due
to
him
?
They
were
chargeable
with
Idolatry
,
because
they
did
avowedly
give
those
Acts
of
Worship
to
Christ
believing
him
to
be
a
Creature
,
which
by
the
common
consent
and
publick
practice
of
Christians
,
from
whence
exteriour
signs
in
the
duties
of
Religion
receive
their
determination
,
were
understood
to
be
due
only
to
God
incarnate
.
Which
makes
their
case
very
much
different
from
that
of
the
Church
of
which
gave
to
Saints
and
Images
only
such
Acts
of
Worship
as
by
the
common
use
and
practice
of
the
Christian
World
before
were
determined
and
understood
,
when
applied
to
Saints
and
Images
,
to
express
an
inferiour
degree
of
Reverence
or
Worship
,
than
what
is
due
to
God
himself
.
T.
G.
That
they
were
given
absolutely
to
Christ
,
as
a
lesser
God
.
That
they
were
such
Acts
which
by
the
consent
of
the
Church
did
signifie
proper
Divine
worship
.
Creature
.
T.
G.
Why
might
it
not
be
absolute
?
at
least
as
to
the
generality
?
that
the
Fathers
evermore
charge
the
for
giving
absolute
Divine
Worship
to
Christ
,
Dial.
p.
although
they
believed
him
to
be
of
a
different
nature
from
the
Supreme
God
:
which
he
hopes
is
far
enough
from
the
Doctors
relative
or
inferior
Worship
.
Soveraign
Worship
External
Acts
External
Acts
to
signifie
according
to
the
determination
of
the
Church
.
Internal
Acts
Supreme
God
due
esteem
suitable
affection
due
esteem
due
esteem
equal
esteem
created
excellencies
inferiour
worship
T.
G.
they
might
believe
true
Divinity
to
be
in
him
,
as
the
Heathens
did
of
their
lesser
Gods
.
True
Divinity
uncreated
creature
true
Divinity
T.
G.
Might
not
they
believe
Christ
to
be
assumed
as
Consort
in
the
Empire
,
and
so
absolute
Divine
Honour
to
be
due
to
him
?
absolute
Divine
Honour
inferiour
Worship
absolute
Divine
Honour
its
own
excellency
proper
Divine
Honour
divine
excellency
proper
to
God
absolute
Divine
Honour
Created
Being
false
Gods
Relative
Worship
Those
Acts
were
such
as
by
the
consent
of
the
Church
were
understood
to
be
due
only
to
God
incarnate
.
T.
G.
Worshipping
and
serving
him
with
Latria
.
Dial.
p.
Putting
their
trust
in
him
as
Mediator
of
Redemption
.
Invoking
him
as
the
Judge
of
the
quick
and
the
dead
,
Gregory
Nyssen
Dragons
Tayl.
Athanasius
,
Epiphanius
inconsistent
with
Christianity
to
joyn
Christ
,
if
he
were
a
creature
,
in
our
prayers
,
together
with
God
.
T.
G.
Gregory
Nyssen
they
did
put
their
trust
in
Christ
for
Salvation
,
and
expect
his
coming
to
judge
the
quick
and
the
dead
T.
G.
that
it
is
in
the
Churches
Power
to
determine
the
signification
of
external
Acts
of
Worship
,
what
belongs
to
Soveraign
or
proper
Divine
Worship
,
and
what
to
inferiour
worship
;
that
at
that
time
the
Church
might
take
those
for
Acts
of
Divine
Worship
which
afterwards
by
consent
of
the
Church
came
only
to
signifie
inferiour
Acts
of
Worship
when
applied
to
Creatures
;
and
therefore
the
argument
cannot
hold
from
that
time
to
after
Ages
.
Churches
Power
Divine
Worship
Primitive
Church
present
Church
great
a
sin
T.
G.
T.
G.
Theft
,
Adultery
,
Murder
Churches
power
T.
G.
they
could
not
be
understood
of
that
worship
which
our
Church
gives
to
Saints
,
because
they
acknowledge
an
inferiour
worship
due
to
the
Saints
Austin
,
Gregory
Nazianzen
Gregory
Nyssen
T.
G.
T.
G.
that
no
worship
was
then
given
to
the
Saints
?
T.
G.
Gregory
Nazianzen
de
Nat.
Christ
.
reverencing
the
Sepulchres
of
the
Martyrs
:
Gregory
Nyssen
great
and
holy
Martyr
,
(
which
even
himself
that
capricious
Fanatick
in
Criticism
doth
not
question
to
be
his
genuine
work
)
he
commends
the
peoples
devotion
to
the
Martyrs
,
Dial.
p.
he
describes
the
magnificent
structure
of
the
Temple
,
the
pieces
of
Sculpture
in
it
,
and
especially
the
picture
of
the
Martyr
;
then
coming
to
the
Shrine
he
shews
the
esteem
they
had
for
his
Relicks
;
and
if
they
were
admitted
to
touch
his
body
,
they
embrace
it
as
if
they
beheld
it
yet
alive
;
and
weeping
over
it
as
if
he
were
whole
before
them
,
they
solicit
his
supplication
and
intercession
,
beseeching
him
as
a
Champion
of
God
,
and
invocating
him
as
one
that
could
obtain
blessings
,
when
he
would
,
for
them
.
And
then
he
dilates
himself
upon
the
Acts
of
the
Martyr
and
the
great
benefits
they
received
by
him
:
and
at
the
end
of
his
Oration
addresses
himself
to
him
in
these
words
,
We
stand
in
need
of
many
benefits
,
do
thou
intercede
and
deprecate
with
our
common
King
and
Lord
for
thy
Country
.
Do
thou
as
a
Souldier
fight
in
our
defence
.
And
in
case
there
be
need
of
greater
intercession
call
an
Assembly
of
thy
Brother
Martyrs
;
let
the
prayers
of
many
just
persons
expiate
the
sins
of
multitudes
of
Offenders
.
Admonish
also
the
beloved
Disciple
to
be
solicitors
for
the
Churches
they
have
founded
;
that
Idolatry
may
not
lift
up
its
head
,
that
Heresies
may
not
overgrow
the
Vineyard
,
But
by
the
Power
of
thine
and
thy
fellows
intercession
,
O
admirable
man
,
and
eminent
among
Martyrs
,
the
Christian
Church
may
be
a
plentiful
Field
of
Harvest
,
If
Dr.
had
been
present
at
this
Oration
,
T.
G.
how
may
we
think
would
his
zeal
have
urged
him
to
have
cried
out
Idolatry
,
Dial.
p.
flat
Idolatry
,
very
real
Idolatry
,
meer
Heathenish
Idolatry
.
Panegyrical
Oration
flat
Idolatry
!
Heathenish
Idolatry
!
praying
to
Hills
and
Woods
.
T.
G.
T.
G.
Latine
Rhetoricians
Gregory
Nyssen
Gregory
Nyssen
,
Gregory
Nazianzen
Epistle
for
affecting
more
the
Glory
of
an
Orator
than
of
a
Christian
Greg.
Naz.
Ep.
after
he
was
a
Priest
,
and
devoted
to
the
service
of
Christ
;
in
so
much
that
many
Christians
were
very
much
offended
at
him
.
Panegyrical
Oration
Panegyrical
Orations
No
rule
of
Doctrine
is
to
be
taken
from
them
.
Theod.
Dial.
that
the
Fathers
in
their
popular
Orations
do
make
use
of
such
bold
figures
,
as
are
not
to
be
made
a
foundation
for
doctrines
to
be
taken
from
them
.
Gregory
Nyssen
But
he
commends
the
devotion
of
the
people
to
the
Martyrs
,
and
calls
it
a
pure
worship
.
Christian
Religion
Doth
not
take
notice
of
the
peoples
soliciting
his
supplication
and
intercession
with
God
for
them
,
as
their
Champion
,
the
people
when
they
touch
any
part
of
his
body
,
they
embraced
it
,
as
if
it
had
been
living
;
and
wept
over
it
As
if
he
had
been
whole
and
appeared
before
them
,
T.
G.
they
solicit
his
intercession
,
beseeching
him
as
the
Champion
of
God
,
and
calling
upon
him
as
one
that
received
gifts
when
he
pleased
.
from
the
turning
the
Heathen
Festivals
into
Christian
Solemnities
to
the
Martyrs
,
of
which
Gregory
Thaumaturgus
Greg.
Nyss.
in
vit.
Greg.
p.
solemn
invocation
of
him
Religious
Worship
rare
thing
Religious
Worship
Ave
Maries
Divine
Worship
Religious
Worship
solemn
worship
to
joyn
God
and
his
Creature
together
in
an
Act
of
Worship
anniversary
Masses
Blessed
Virgin
Women
with
Child
Angel
Michael
Breviaries
,
Houres
,
Litanies
B.
Virgin
standing
Offices
Divine
Worship
Petrus
Fallo
that
he
first
brought
the
Invocation
of
the
Blessed
Virgin
into
the
Prayers
of
the
Church
.
Niceph.
Callist.
l.
T.
G.
Gregory
Nyssen
desire
to
pray
for
them
to
bestow
blessings
upon
them
B.
Virgin
Roman
Church
to
pray
directly
to
her
for
blessings
.
Fountain
of
Grace
and
Mercy
Mother
of
Consolation
Safety
of
all
that
trust
in
her
,
Dispenser
of
Graces
to
whom
she
pleases
,
Queen
of
Heaven
to
whom
all
Power
is
committed
,
Mediatrix
between
her
Son
and
us
Roman
Church
pray
as
directly
T.
G.
praying
to
pray
for
them
Ancient
Church
they
were
rather
wishes
and
desires
than
prayers
Cassand
.
Ep.
Op.
p.
that
there
was
a
condition
expressed
by
them
Greg.
Nazianzen
Sister
Gorgonia
.
If
thou
hast
any
regard
to
our
affairs
,
if
this
be
part
of
the
reward
of
holy
Souls
to
be
sensible
of
things
done
below
,
receive
this
Office
of
Kindness
from
me
.
understand
our
affairs
Greg.
Nyssen
Greg.
Nyssen
Orat.
in
Theod.
p.
that
unless
he
came
down
from
above
where-ever
he
was
,
whether
in
the
Aethereal
Region
,
or
Celestial
,
or
Angelical
,
and
were
actually
present
among
them
,
he
could
not
understand
the
honours
that
were
done
him
,
nor
the
addresses
they
made
to
him
.
Rhetorical
Wishes
formal
Invocations
de
Fide
that
the
Saints
do
hear
them
,
inward
submission
to
a
Creature
Inward
submission
Inward
Devotion
Divine
Worship
Inward
Devotion
mental
Prayers
to
Saints
T.
G.
a
casual
Vndulation
of
the
visual
rayes
,
Dial.
p.
T.
G.
internal
prayers
to
Saints
due
submission
inward
Prayer
formal
Invocation
internal
submission
Tutelar
Deities
T.
G.
Dial.
p.
they
do
not
make
them
Authours
of
those
Blessings
inferiour
Deities
B.
Virgin
Tutelar
Deity
S.
Rosa
Divine
Worship
that
eminent
kind
of
adoration
doth
belong
to
them
;
that
Divine
worship
,
D.
Forbes
Consid.
modest
.
&
pacif
.
p.
you
give
to
the
Saints
many
of
the
wisest
persons
among
you
say
,
that
Latria
and
Doulia
proceed
both
from
the
same
vertue
of
Religion
wisest
among
you
that
some
of
the
School-men
do
make
the
Invocation
of
Saints
not
to
slow
from
the
vertue
of
Religion
,
but
another
of
their
own
making
,
called
same
kind
different
degree
truly
Religious
Worship
Greg.
Nyssen
the
Invocation
of
Angels
to
be
Idolatry
Concil.
Laodic
.
c.
Theod.
in
praying
to
them
divine
worship
T.
G.
This
was
a
practice
of
nominating
Angels
,
cannot
with
any
shew
of
probability
be
understood
of
that
worship
,
which
the
Holy
Catholick
Church
gives
to
Holy
Angels
.
Because
the
Council
speaks
of
such
as
excluded
our
Lord
Jesus
Christ
,
making
private
Assemblies
:
which
words
Dr.
conveniently
omitted
That
Christians
ought
not
to
forsake
the
Church
of
God
,
and
go
aside
,
to
invocate
Angels
;
or
make
unlawful
Conventicles
;
If
any
one
be
found
practising
this
secret
Idolatry
,
let
him
be
accursed
;
because
he
hath
forsaken
our
Lord
Jesus
Christ
,
the
Son
of
God
,
and
betaken
himself
to
Idolatry
.
praying
to
Angels
Yes
,
such
praying
to
Angels
as
speaks
of
,
upon
account
that
the
Law
was
delivered
by
them
,
or
that
God
being
invisible
and
incomprehensible
cannot
be
approached
but
by
the
Angels
.
T.
G.
positive
Law
equal
Idolatry
But
it
is
Idolatry
on
those
accounts
I
mentioned
.
Because
the
Law
was
delivered
by
them
?
Gods
Ministers
Gods
Ministers
But
Theodoret
they
brought
us
salvation
thereby
But
suppose
they
thought
access
to
God
was
only
by
them
?
no
Christians
T.
G.
good
Angels
are
not
to
be
worshipped
but
in
subordination
to
Christ
the
Head
,
nor
their
prayers
to
be
desired
as
efficacious
for
us
but
through
his
merits
.
therefore
leaving
out
Christ
is
Idolatry
?
T.
G.
Angels
Idolatry
?
Leaving
out
of
Christ
Theodoret
was
mistaken
;
and
that
this
Canon
is
to
be
understood
of
Heathen
Idolatry
;
and
that
the
Oratories
of
saith
,
were
built
by
those
Idolaters
,
were
in
truth
built
by
very
good
Catholicks
.
How
can
this
be
the
meaning
of
the
Council
of
when
it
declares
for
the
honouring
,
and
celebrating
the
Feast-days
of
the
Martyrs
?
T.
G.
honouring
the
Feast-dayes
of
the
Martyrs
,
praying
to
Angels
is
not
condemned
by
it
for
Idolatry
.
by
praying
to
Saints
and
Angels
.
T.
G.
Anniversary
dayes
praising
God
for
them
rehearsing
their
Acts
praying
to
them
Greg.
Nyssen
T.
G.
singular
opinion
offering
up
ones
self
offering
up
a
cake
greater
Idolatry
mans
self
particular
Saint
perpetual
Patroness
,
vowing
Greg.
Nyssen
rank
Idolatry
,
who
offered
up
Cakes
to
the
B.
Virgin
offered
up
themselves
and
their
devotions
the
worship
both
of
Saints
and
Angels
T.
G.
T.
G.
Greg.
Nyssen
Panegyrical
Oration
strict
Dispute
strict
dispute
Greg.
Nyssen
To
give
Divine
Worship
to
a
Creature
is
Idolatry
:
but
the
Arians
in
worshipping
Christ
as
a
Creature
do
give
Divine
Worship
to
a
Creature
:
Greg.
Nyssen
Divine
Worship
Greg.
Nyssen
Divine
Worship
praying
to
a
Creature
Greg.
Nyssen
supplication
to
be
peculiar
to
God
Bell.
de
bonis
oper.
in
particul
.
l.
Greg.
Nyssen
orat.
de
orat
.
Dom.
Tract.
de
inscript
Ambros.
de
obit.
Theod.
a
conversing
with
God
;
a
request
of
good
things
with
supplication
unto
God
.
Religious
Invocation
Ambrose
.
I
do
not
pray
to
any
besides
thy self
Ephreem
Syrus
Maronites
.
We
call
not
on
the
name
of
this
man
or
that
man
,
Chrysost.
in
but
on
the
name
of
the
Lord
.
This
is
an
honour
,
God
hath
reserved
to
himself
,
to
call
upon
him
,
and
will
not
give
it
to
Angels
or
Arch-angels
Vnto
God
alone
do
we
pray
,
Greek
Catena
fifth
Psalm
.
To
whom
shall
I
call
but
unto
thee
,
Aug.
Confess●
.
l.
Clem.
●●rom
.
l.
Tirtul
.
Apol.
c.
This
is
the
best
sacrifice
we
can
offer
unto
God
,
Greg.
Nyssens
before
,
Prayer
Divine
Worship
that
prayer
as
it
is
a
means
to
obtain
blessings
from
God
as
the
Author
of
them
is
peculiar
to
God
.
Divine
Worship
external
worship
Invocation
and
Adoration
do
imply
each
other
.
Orig.
l.
in
Epist.
ad
Rom.
c.
To
invocate
God
and
to
adore
him
is
all
one
that
those
who
invocate
Christ
do
adore
him
.
worship
any
other
but
Christ
praying
to
Angels
external
worship
external
worship
Gods
Soveraignty
external
Acts
external
adoration
to
worship
him
,
and
the
Angel
S.
God
only
ought
to
be
worshipped
,
giving
external
adoration
to
Christ
,
supposing
him
to
be
a
Creature
,
is
Idolatry
.
It
was
good
then
,
but
it
is
not
now
T.
G.
it
is
in
the
Churches
power
to
determine
the
signification
of
exteriour
signs
.
external
acts
relative
worship
absolute
worship
relative
worship
Greg.
Nyssens
T.
G.
a
great
Book
upon
one
subject
Greg.
Nyssen
Doctors
fidelity
in
quoting
Authors
T.
G.
cogging
in
the
word
Divinity
in
the
singular
number
instead
of
adorable
Deities
in
the
Plural
Dial.
p.
nihil
numinis
inesse
simulachris
T.
G.
T.
G.
for
he
denyes
not
those
words
to
be
there
which
Dr.
he
ought
not
to
have
translated
the
words
of
to
the
Heathens
,
but
the
words
of
the
Heathens
to
since
his
design
was
to
prove
the
Heathens
did
not
worship
the
Images
themselves
for
Gods
.
T.
G.
St.
with
cogging
in
the
word
Divinity
in
the
singular
number
T.
G.
those
were
the
words
of
to
the
Heathen
nihil
numinis
inesse
simulachris
T.
G.
〈◊〉
l.
T.
G.
what
a
sad
account
of
Citations
we
are
like
to
have
from
him
.
Dial.
p.
Squirrels
leaping
T.
G.
Dial.
p.
those
very
Divines
do
not
mean
by
Latria
proper
Divine
Worship
,
which
is
due
to
God
and
terminated
upon
him
;
but
that
the
Act
being
in
their
opinion
one
in
substance
to
the
Prototype
and
the
Images
,
it
is
terminated
absolutely
upon
the
Person
of
Christ
for
himself
,
and
falls
upon
the
Image
after
an
inferiour
manner
,
as
a
thing
only
relating
to
him
,
and
purely
for
his
sake
:
for
which
reason
,
some
call
it
relative
Latria
;
others
,
secundary
;
others
,
improper
;
others
,
Analogical
;
others
,
per
accidens
;
and
the
dispute
in
effect
is
rather
than
of
the
thing
it self
Roman
Church
T.
G.
it
is
only
a
dispute
about
words
,
and
all
agree
that
the
worship
proper
to
God
,
signified
primarily
by
the
word
Latria
,
is
not
to
be
given
to
Images
?
worship
proper
proper
divine
honour
proper
divine
honour
In
giving
Divine
Honour
and
Worship
to
the
Image
.
divine
Worship
Image
of
Christ
proper
divine
Worship
proper
divine
worship
divine
worship
to
an
Image
of
Christ
,
without
respect
to
Christ
divine
worship
worship
that
on
that
account
what
it
represents
relative
worship
proper
Latria
relative
Latria
absolute
divine
worship
to
an
Image
person
represented
proper
divine
worship
absolute
and
proper
divine
worship
may
be
given
to
the
Cross.
absolute
Latria
to
be
due
to
Images
:
Ludovicus
à
Paramo
,
Paulus
Maria
Quarti
,
Gamachaeus
T.
G.
they
only
differ
in
relative
worship
distinct
kinds
absolute
worship
one
object
if
they
offer
sacrifice
to
Images
,
as
the
Gnosticks
did
.
they
adored
Images
,
and
offered
Incense
to
them
.
But
they
sacrificed
to
Images
as
the
Heathens
did
.
burning
Incense
before
Images
Gods
Vicegerents
primitive
Christians
relative
worship
Emperours
Images
Gods
,
i.
e.
divine
worship
Divine
Worship
supreme
i.
e.
supreme
Deities
the
Worship
of
the
supreme
Deity
.
Gods
Vicegerents
relative
Latria
representing
them
secundary
,
improper
,
Analogical
relative
Latria
Heathen
Emperours
T.
G.
that
the
worship
proper
to
God
is
not
to
be
given
to
Images
.
proper
Latria
improper
and
relative
bare
disobedience
his
sake
relative
sacrificing
Image
Idolatry
improper
,
absolute
relative
Latria
improper
use
Image
,
as
an
Image
As
an
Image
an
Image
sake
of
the
Prototype
relative
Latria
as
such
relative
worship
relative
Latria
relative
Latria
Inferiour
worship
inferiour
worship
true
Latria
Image
as
an
Image
true
Latria
T.
G.
Christ
absolutely
Cross
relatively
different
Act.
same
act
absolute
worship
relative
worship
real
Act
worship
terminated
Divine
Worship
T.
G.
same
act
improper
,
absolute
T.
G.
that
it
is
one
Act
in
substance
;
but
it
is
absolute
as
terminated
on
the
person
of
Christ
,
relative
as
on
the
Cross
Divine
presence
Latria
to
Images
inferiour
worship
to
be
given
to
them
,
T.
G.
inferiour
worship
Roman
Church
proper
worship
Worship
is
nothing
inherent
in
the
Image
,
but
something
represented
by
it
.
proper
worship
to
the
Image
worshipped
for
it self
Christ
is
to
be
worshipped
in
and
by
the
Image
.
worship
due
to
him
The
worship
due
to
him
Worship
due
to
Christ
proper
Latria
proper
Latria
to
Christ
as
worshipped
in
and
by
the
Image
.
Image
of
Christ
Image
respectively
for
his
sake
relative
Latria
Christs
sake
worship
Christ
Cross
representing
worship
Christ
as
represented
by
it
:
Inferiour
worship
O
Crux
ave
,
spes
unica
,
that
the
Cross
is
truly
worshipped
with
that
worship
which
belongs
to
the
person
of
Christ
,
on
the
account
of
representation
.
Relative
Latria
one
single
passage
solemn
practice
T.
G.
that
no
created
thing
is
to
be
worshipped
by
men
that
we
are
only
to
worship
that
being
which
is
uncreated
.
Spanish
Index
Cardinal
Quiroga
T.
G.
the
Terms
of
Communion
with
the
Church
are
not
the
Opinions
of
her
School-Divines
,
Dial.
p.
but
the
Decrees
of
her
Councils
.
Divines
?
T.
G.
T.
G.
Dial.
p.
That
for
his
life
he
cannot
understand
any
more
the
Idolatry
of
worshipping
an
Image
,
than
the
Treason
of
bowing
to
a
Chair
of
State
,
or
the
Adultery
of
a
Wives
kissing
her
Husbands
Picture
;
and
that
the
same
subtilties
may
be
used
against
these
,
as
against
the
other
;
and
therefore
notwithstanding
the
disputes
of
School-Divines
,
honest
nature
informed
with
Christian
Principles
will
be
security
enough
against
the
practice
of
Idolatry
in
honouring
the
Image
of
Christ
for
his
sake
.
T.
G.
that
for
his
life
he
can
understand
these
things
no
better
,
that
in
some
cases
an
Image
may
become
an
Idol
,
by
having
Divine
Worship
given
to
it
?
a
Wives
kissing
her
Husbands
Picture
?
Gnosticks
worship
T.
G.
bare
honour
of
an
Image
for
the
sake
of
Christ
constant
practice
But
suppose
the
King
had
made
an
Order
,
that
due
honour
and
respect
should
be
given
to
the
Chair
of
State
,
ought
not
that
to
be
observed
,
notwithstanding
the
disputes
which
might
arise
about
the
nature
of
the
Act
?
Christian
Church
Divine
Worship
Religious
Worship
expression
of
our
submission
to
an
inanimate
thing
.
for
my
life
T.
G.
T.
G.
Dial.
p.
the
Rules
of
the
Church
are
to
be
observed
in
this
case
as
the
Rules
of
the
Court
about
the
Chair
of
State
.
Majesties
pleasure
Dial.
p.
What
will
become
of
the
Rules
of
the
Church
,
T.
G.
if
men
may
be
permitted
to
break
them
for
such
Capriches
as
these
are
?
T.
G.
Capriches
?
Idolatry
highest
nature
Dial.
p.
Will
not
the
same
reason
hold
against
bowing
to
the
Altar
;
bowing
being
an
act
of
worship
appropriated
to
God
?
Reverence
to
Almighty
God
bowing
to
the
Altar
T.
G.
unjust
parallel
Heathen
and
Romish
Idolatry
T.
G.
the
parallel
between
the
Heathen
and
Romish
Idolatry
,
T.
G.
that
it
is
the
giving
the
Soveraign
Worship
of
God
to
a
Creature
,
and
among
the
Heathens
to
the
Devil
,
as
if
the
Idolatry
of
the
Heathens
consisted
only
in
worshipping
the
Devil
Dial.
p.
whereas
it
appears
from
the
words
Dr.
cites
out
of
him
,
that
he
charged
the
Heathens
with
Idolatry
in
worshipping
their
Images
for
Gods
,
and
the
Creatures
for
Gods
;
although
withal
they
worshipped
evil
Spirits
,
T.
G.
that
their
Supream
God
was
an
Arch-Devil
.
Supreme
God
T.
G.
Soveraign
worship
T.
G.
Heathen
Idolatry
Soveraign
worship
to
the
Devil
T.
G.
Soveraign
worship
Supreme
God
T.
G.
whether
the
Heathen
were
the
true
God
,
or
an
Arch-Devil
?
Jupiter
,
Dr.
's
Supreme
God
Supreme
God
.
T.
G.
that
the
Heathens
had
a
notion
of
one
Supreme
Being
ingraffed
in
their
minds
by
nature
Dial.
p.
Roman
Church
,
i.
e.
not
the
Creator
Divine
Worship
different
degrees
T.
G.
Fathers
sense
Supreme
God
Whom
ye
ignorantly
worship
,
him
I
declare
unto
you
.
T.
G.
,
viz.
true
God
whom
you
ignorantly
worship
,
him
I
declare
unto
you
?
T.
G.
To
the
unknown
God
Dial.
p.
it
could
not
be
understood
of
who
was
a
known
God
;
and
St.
could
not
be
said
to
come
to
preach
their
to
the
when
he
expresly
tells
them
,
he
came
to
declare
to
them
a
God
whom
they
did
not
know
.
supreme
God
Poetical
Jupiter
true
God
unknown
God
Jovi
Opt.
Max.
the
unknown
God
Heathen
Worship
known
God
Eternal
Mind
only
proper
object
Divine
Worship
unknown
God
.
Supreme
God
one
Supreme
God
inferiour
beings
Divine
Worship
Jewish
Laws
inferiour
Deities
unsociable
Deity
Dion
Cassius
a
God
who
could
neither
be
described
nor
represented
.
Georgius
Syncellus
Inscription
To
the
Vnknown
God
Syn.
Chron.
p.
true
God
.
True
God
unknown
God
Eternal
Being
T.
G.
the
Heathens
had
the
notion
of
one
Supreme
God
ingrafted
in
their
minds
by
nature
Inferiour
Deities
one
Supreme
God
God
that
made
the
world
and
all
things
therein
,
seeing
that
he
is
Lord
of
Heaven
and
Earth
,
dwelleth
not
in
Temples
made
with
hands
;
nor
is
worshipped
with
mens
hands
,
Supreme
God
a
God
who
made
the
world
,
Whom
ye
ignorantly
worship
Aug.
c.
Cre●●
.
l.
him
I
declare
unto
you
True
God
ignorantly
worshipped
Athenians
.
For
what
did
St.
preach
to
them
,
but
that
the
same
God
whom
they
ignorantly
and
unprofitably
worshipped
out
of
the
Church
,
they
should
worship
wisely
and
savingly
in
the
Church
?
One
God
,
is
worshipped
ignorantly
without
the
Church
,
and
yet
he
is
the
same
God
:
as
it
is
the
same
faith
which
is
without
charity
out
of
the
Church
;
for
it
is
one
God
and
one
Faith
,
and
one
Catholick
Church
Not
in
which
alone
One
God
is
worshipped
;
but
in
which
alone
One
God
is
piously
worshipped
.
True
God
total
neglect
T.
G.
that
they
had
some
confused
notion
of
a
supreme
God
,
that
he
whom
they
worshipped
under
the
notion
of
Jupiter
was
an
Arch-devil
.
same
God
different
manner
Aratus
,
For
we
are
his
Off-spring
True
God
we
are
the
Devils
Off-spring
Off-spring
of
God
T.
G.
true
God
,
blessed
for
evermore
.
T.
G.
that
it
is
no
wonder
a
Heathen
Poet
should
apply
the
attributes
of
the
true
God
to
Jupiter
;
and
the
name
of
Jupiter
to
the
true
God
,
as
being
the
name
of
that
Deity
which
was
supreme
among
them
;
but
S.
takes
the
Poets
words
by
way
of
Abstraction
from
Jupiter
,
and
applyes
them
to
the
true
God
;
leaving
out
all
mention
of
Jupiter
,
and
changing
his
name
;
which
he
would
not
have
done
if
their
Jupiter
was
the
true
God
.
For
in
him
we
live
and
move
and
have
our
Being
;
as
certain
also
of
your
own
Poets
have
said
,
For
we
are
also
his
Off-spring
.
For
as
much
then
as
we
are
the
Off-spring
of
God
,
&c.
Aratus
;
For
we
are
his
Off-spring
:
same
God
Supreme
God
.
Greek
Scholiast
by
Jupiter
he
meant
the
God
that
made
the
World
.
Jewish
Philosopher
that
under
the
name
of
Jove
,
his
design
was
to
express
the
true
God
.
doth
not
deny
that
might
apply
the
name
of
Jupiter
to
the
true
God
,
and
the
attributes
of
the
true
God
to
Jupiter
:
Dial.
p.
it
doth
not
follow
that
S.
because
he
cited
him
,
thought
their
Jupiter
to
be
the
true
God
.
an
Arch-devil
;
For
we
are
his
Off-spring
.
true
God
supreme
God
.
true
God
true
God
true
God
.
T.
G.
true
God
T.
G.
true
God
St.
had
such
a
faculty
as
he
mentions
,
of
changing
the
Devil
himself
into
God
T.
G.
true
God
But
doth
not
S.
say
,
that
the
Heathens
offered
to
Devils
and
not
to
God
and
will
you
make
S.
to
contradict
himself
S.
Paul
true
God
good
spirits
inferiour
Deities
that
the
spirits
they
worshipped
,
were
good
in
themselves
and
kind
to
us
,
the
worshipping
of
Devils
and
not
of
God
.
evil
spirits
worshipping
Devils
and
not
God
the
true
God
Jupiter
O.
M.
Do
not
you
remember
,
when
at
the
Priest
of
would
have
offered
Sacrifice
to
S.
and
to
in
whose
shapes
they
supposed
those
Gods
to
have
appeared
,
S.
not
only
forbad
them
to
do
it
,
but
told
them
their
design
was
to
convert
them
from
those
vain
things
to
the
living
God
:
and
can
you
now
think
that
S.
by
this
living
God
,
when
he
taught
them
to
convert
themselves
from
those
vain
things
(
their
false
Gods
)
to
the
living
God
,
Was
this
his
way
to
perswade
the
men
of
to
leave
the
worship
of
their
Gods
,
to
tell
them
that
he
came
to
teach
them
to
worship
true
God
Jupiter
O.
M.
false
God
Cretan
Jupiter
Poetical
Fables
the
supreme
Governour
of
the
World
true
God
false
God
Pausan.
in
Arcad.
Euseb.
Chron.
p.
Isid.
Orig.
l.
Aug.
de
Civ
.
Dei
l.
was
the
first
who
called
the
supreme
God
Jove
;
Eusebius
hic
primus
omnium
Jovem
appellavit
Gods
;
Cecrops
Strabo
,
Zathus
divine
honours
Divine
honour
Jupiter
Triphylius
Lact.
l.
useful
men
Aug.
de
Civ
.
Dei
l.
Phorbas
,
Jasus
,
Sthenelus
Idaeus
,
Dictaeus
,
Arbius
,
Asius
,
Temillius
Ithometes
,
Atabyrius
,
Triphylius
,
Olympius
,
Cithaeronius
,
Lycia
,
Chrysosoreus
Caria
,
Tarantaeus
Bithynia
,
Dolichaeus
Comagene
,
Abretanus
false
God
Jupiter
,
the
maker
of
the
world
,
vanities
of
their
worship
run
in
among
them
,
and
to
rent
their
clothes
,
and
to
cry
out
,
We
are
men
of
like
passions
with
you
.
T.
G.
that
which
is
known
of
God
was
manifest
among
the
Heathens
;
that
his
Eternal
Power
and
Godhead
were
so
far
discovered
that
they
were
left
without
excuse
in
their
gross
Idolatry
?
supreme
God
T.
G.
true
God
Dio
Chrysostom
Jupiter
they
meant
the
first
and
greatest
God
,
the
supreme
Governour
of
the
World
,
and
King
over
all
rational
beings
.
T.
G.
T.
G.
T.
G.
through
a
casual
undulation
of
the
visual
rays
,
T.
G.
that
what
spoke
of
some
of
the
Philosophers
,
the
Platonicks
,
who
acknowledged
one
supreme
God
,
from
whom
they
said
,
all
those
others
whom
they
called
Gods
,
did
receive
their
being
:
Dr.
interprets
as
spoken
of
the
Generality
of
the
Heathens
,
who
are
there
said
to
acknowledge
a
multitude
of
Gods
properly
so
called
.
c.
Gentes
l.
although
the
greater
number
of
them
do
acknowledge
one
supreme
God
,
of
whom
all
others
whom
they
called
Gods
did
receive
their
being
.
small
number
T.
G.
that
the
Fathers
make
the
Heathens
supreme
God
to
be
an
Arch-devil
:
T.
G.
Dial.
p.
Whether
the
Heathens
did
not
acknowledge
one
Supreme
God
?
which
he
yields
,
and
produces
several
Testimonies
of
the
Fathers
to
that
purpose
.
Whether
the
Heathens
did
not
pretend
that
they
understood
this
Supreme
God
by
and
accordingly
gave
him
the
titles
due
to
the
Supreme
God
?
This
denies
not
,
to
be
fully
proved
by
Dr.
but
he
saith
all
these
Testimonies
are
impertinent
.
Whether
the
Fathers
do
not
acknowledge
that
this
was
pretended
by
the
Heathens
?
This
accounts
impertinent
too
:
For
they
might
cite
some
sayings
of
the
Heathen
to
that
purpose
,
and
yet
be
of
a
contrary
judgement
themselves
.
But
the
point
in
debate
between
the
Dr.
and
is
this
Whether
it
were
the
Fathers
own
sense
that
was
the
Supreme
God
Roman
Church
Roman
Church
Supreme
Deity
Divine
Worship
to
any
created
Being
,
T.
G.
that
the
Heathens
Supreme
God
was
an
Arch-devil
.
Justin
Martyr
Supreme
God
Heathen
Gods
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
Athenagoras
,
Clemens
Alexandrinus
Origen
,
Cyril
Heathen
Idolatry
one
Supreme
God
T.
G.
what
was
the
design
of
the
Fathers
to
charge
them
with
Idolatry
in
?
Dial.
p.
Whether
in
worshipping
the
Creature
and
not
the
Creator
with
Divine
Worship
;
or
in
worshipping
more
Gods
than
one
properly
so
called
in
giving
the
same
worship
to
God
and
his
Creatures
one
Supreme
God
T.
G.
T.
G.
for
neglecting
to
worship
the
Supreme
God
one
Supreme
and
many
Supremes
one
Supreme
God
many
independent
Deities
independent
Deity
T.
G.
Fathers
Jupiter
Supreme
God
T.
G.
Justin
Martyr
that
the
Devils
appearing
in
humane
shapes
were
the
first
beginners
of
Idolatry
,
Dial.
p.
the
people
taking
them
for
Gods
,
and
worshipped
their
Images
.
Justin
Martyr
But
he
makes
to
have
been
one
of
these
Devils
in
his
first
Apology
,
the
Poets
and
Mythologists
not
knowing
that
the
Angels
and
Daemons
begotten
by
them
had
been
the
Authors
of
the
infamous
practises
he
there
speaks
of
,
attributed
them
to
God
himself
and
to
the
sons
begotten
by
him
,
and
to
those
who
are
called
his
Brethren
,
That
according
to
the
sense
of
the
Supreme
God
was
a
Devil
.
that
what
he
attributes
to
Devils
,
the
Poets
attribute
to
God
himself
and
his
Sons
:
one
supreme
God
truly
existent
Deity
saith
,
the
Devils
were
the
causes
of
Idolatry
,
and
the
Poets
say
the
true
God
was
the
cause
,
therefore
according
to
their
true
God
was
a
Devil
.
true
God
Papists
God
he
believes
Idolatry
to
have
come
from
the
Devils
,
it
came
from
God
Athenagoras
,
who
first
shews
from
what
the
Poets
and
Historians
relate
concerning
the
Heathen
Gods
,
that
there
was
nothing
that
might
induce
us
to
believe
and
the
rest
of
them
to
be
Gods
,
but
rather
that
they
were
men
,
and
by
their
actions
Devils
:
and
then
that
according
to
the
interpretation
of
the
Philosophers
was
no
God
.
that
the
generality
of
mankind
were
agreed
in
this
,
whether
they
would
or
no
,
that
there
was
but
one
God
?
Heathen
Poets
Athenag
.
leg
.
pro
Christian.
p.
one
true
God
true
God
Original
Jupiter
Father
of
Gods
and
Men
supreme
mind
Governour
of
the
world
one
God
T.
G.
You
accuse
us
Athenagoras
,
because
we
reject
your
popular
Gods
,
and
assert
one
God
you
condemn
not
your
Poets
and
Philosophers
who
applyed
themselves
most
to
the
consideration
of
things
,
and
agree
with
us
in
the
Vnity
of
the
Godhead
.
true
God
Wiser
Heathens
true
God
O.
C.
T.
G.
the
Fathers
appealed
to
the
Testimony
of
the
Consciences
of
men
to
this
purpose
,
Dial.
p.
as
giving
evidence
for
Christians
one
God
true
God
one
God
true
God
T.
G.
one
supreme
Devil
one
true
God
single
person
Euripides
,
Sophocles
,
Plato
,
Aristotle
,
one
supreme
God
one
supreme
God
same
God
utter
enemy
the
same
God
Lord
and
Governour
of
the
world
,
T.
G.
one
supreme
God
one
supreme
God
true
God
the
Maker
and
Father
of
the
Vniverse
,
one
unbegotten
and
eternal
God
.
true
God
opinion
were
not
impious
or
Atheistical
,
neither
is
ours
who
hold
the
same
God
who
made
the
world
.
Plato's
God
Legat.
p.
that
he
rides
first
in
Heaven
upon
his
winged
chariot
,
ordering
and
disposing
all
things
;
and
an
army
of
Gods
and
Daemons
follows
him
that
this
is
not
to
be
understood
of
the
son
of
but
that
this
name
belongs
to
the
Maker
of
all
things
.
Maker
of
the
World
maker
of
all
things
Jupiter
,
Athenagoras
the
supreme
God
added
the
word
Great
to
on
purpose
to
distinguish
the
Celestial
from
the
Terrestrial
,
and
him
that
was
unbegotten
,
from
him
that
was
begotten
;
and
not
only
junior
to
the
Heaven
and
Earth
,
but
to
the
Cretans
who
stole
him
away
to
prevent
his
being
killed
by
his
Father
.
Poetical
Jupiter
were
not
much
inferiour
in
age
to
the
Gods
they
describe
,
as
to
their
Genealogies
,
shapes
,
Athen.
p.
actions
and
passions
that
those
whom
they
worshipped
for
Gods
had
formerly
been
men
of
interest
and
power
,
and
either
through
fear
or
flattery
had
divine
worship
given
to
them
Callimachus
,
that
he
was
born
in
although
the
Poet
will
by
no
means
allow
that
he
died
and
had
a
Sepulchre
there
.
that
under
the
names
of
Deified
men
the
evil
spirits
did
assume
the
divine
worship
which
was
given
to
themselves
cruel
and
impure
actions
which
they
did
put
men
upon
.
that
the
who
lived
in
their
time
did
give
answers
to
those
who
consulted
it
;
and
so
did
that
of
Images
themselves
whose
Images
evil
Spirits
evil
Spirits
false
God
gross
Idolatry
Allegorical
Jupiter
Athen.
p.
that
the
Poetical
Fables
were
so
filthy
and
base
,
that
the
Philosophers
had
no
other
way
,
but
to
turn
them
into
Allegories
;
and
to
interpret
them
Physically
of
the
nature
and
mixture
of
the
Elements
.
And
thus
according
to
was
Fire
water
.
However
Athenagoras
,
these
are
but
Elements
,
and
parts
of
matter
,
and
therefore
cannot
be
Gods
,
nor
deserve
divine
worship
.
The
Stoicks
made
to
be
Fire
Water
.
Others
made
one
part
of
Air
to
be
and
another
T.
G.
supreme
God
of
the
Heathens
was
an
Arch-devil
.
Theophilus
Antiochenus
that
neither
the
Mother
of
the
Gods
,
nor
her
Children
are
Gods
,
but
Idols
,
the
works
of
mens
hands
,
and
most
impure
Devils
:
was
cited
by
him
in
the
same
page
with
before
,
although
Dr.
makes
so
much
sport
with
him
about
crying
out
the
Fathers
,
when
he
named
,
he
saith
,
only
T.
G.
Theophilus
Antio●hemis
supreme
God
an
Arch-devil
inferiour
Deities
to
be
Inferiour
Devils
:
Tertullians
Testimonies
with
Dr.
's
abominable
pretence
Dial.
p.
T.
G.
that
the
God
of
the
Romans
was
the
true
God
.
the
God
of
the
Romans
was
the
true
God
,
they
did
worship
the
true
God
under
the
title
of
the
supreme
God
Jupiter
O.
M.
Lord
and
Governour
of
the
World
:
Cicero
,
Seneca
Roman
Writers
we
are
not
ignorant
that
those
who
act
and
are
pleased
and
counterfeit
a
Divinity
under
those
names
(
of
dead
men
)
and
consecrated
statues
,
Tertul.
de
spect.
c.
are
wicked
spirits
Jupiter
O.
M.
dead
men
for
want
of
a
better
We
worship
one
God
whom
ye
all
know
by
the
light
of
Nature
:
As
for
the
rest
whom
you
think
to
be
Gods
,
Ad
S●ap
.
c.
we
know
them
to
be
Devils
.
the
true
God
supreme
God
de
spectaculis
;
No
man
can
be
ignorant
of
that
which
Nature
suggests
,
De
spect.
c.
that
God
is
the
Maker
of
the
World
.
no
man
could
be
ignorant
of
?
supreme
God
T.
G.
he
was
the
same
God
whom
the
Christians
worshipped
?
St.
We
worship
one
God
whom
ye
all
know
by
the
light
of
Nature
.
God
whom
the
Gentiles
knew
worshipped
in
the
Capitol
was
not
the
true
God
.
For
speaking
of
the
supplications
the
Heathens
made
there
,
Apol.
c.
they
were
averse
both
from
God
and
Heaven
.
The
Romans
with
full
bellies
,
and
wallowing
in
all
kind
of
Luxury
,
did
offer
up
their
sacrifices
to
obtain
rain
,
and
thought
to
have
it
drop
down
from
the
Capitol
upon
them
,
if
the
people
went
barefoot
thither
?
were
far
from
him
to
draw
nigh
unto
him
?
i.
e.
are
averse
both
from
God
and
Heaven
,
true
God
Jupiter
O.
M.
true
God
averse
from
God
and
Heaven
Apolog.
c.
We
are
esteemed
not
to
be
Romans
but
injurious
to
them
,
because
we
do
not
worship
the
God
of
the
Romans
.
'T
is
well
,
he
is
the
God
of
all
,
whether
we
will
or
no.
But
among
you
it
is
lawful
to
worship
any
thing
but
the
true
God
;
as
if
he
were
not
the
great
God
of
all
,
whose
no
are
all
.
Dial.
p.
What
could
be
said
more
express
to
remove
that
abominable
pretence
of
the
Doctors
,
that
the
God
of
the
Romans
was
the
true
God
?
pretence
abominable
old
Romans
another
God
Apolog.
c.
it
was
the
head
of
an
Ass
,
some
the
Cross
,
some
the
Sun
,
and
some
set
forth
a
ridiculous
picture
with
the
ears
of
an
Ass
,
a
Book
and
a
Gown
,
and
called
this
the
God
of
the
Christians
.
Tertullian
the
God
that
made
the
world
and
none
else
Scapula
,
the
God
whom
all
men
know
by
Nature
.
it
was
the
common
opinion
among
the
Romans
,
that
there
was
one
God
higher
and
more
powerful
than
all
the
rest
,
of
perfect
Wisdom
and
Majesty
:
for
the
greatest
part
,
Divinity
,
that
the
chief
Power
lay
in
one
God
,
to
whom
the
rest
were
only
ministerial
and
subservient
.
T.
G.
independent
gods
supreme
God
Athenagoras
of
the
great
in
Heaven
with
his
Army
of
Gods
and
Demons
.
the
Christians
did
not
worship
the
God
of
the
Romans
;
and
the
Romans
would
not
suffer
them
to
worship
the
true
God
:
how
could
this
be
,
if
they
did
own
and
worship
the
true
God
?
God
of
the
Romans
Idolatrous
manner
that
God
whom
all
men
know
by
the
light
Nature
.
the
God
worshipped
after
the
Roman
manner
God
of
the
Jews
several
Laws
same
God
Maker
and
Governour
of
the
World
.
Roman
Religion
Supreme
God
Jupiter
O.
M.
was
the
Supreme
God
Dial
p.
by
a
miracle
wrought
upon
the
Heathens
supplications
to
him
under
the
name
of
T.
G.
shewed
himself
to
be
the
powerful
God
by
what
he
did
upon
their
supplications
to
him
under
the
name
of
that
it
was
upon
the
prayers
of
Christians
,
that
miracle
was
wrought
?
T.
G.
Birchen
Scepter
Dial.
p.
T.
G.
the
miracle
was
wrought
by
the
prayers
of
the
Christians
?
T.
G.
that
the
Heathens
did
acknowledge
one
Supreme
God
,
from
the
testimony
of
their
Consciences
,
and
lifting
up
their
hands
and
eyes
to
Heaven
upon
any
great
occasion
:
same
powerful
God
was
owned
by
the
Gentiles
and
Christians
T.
G.
whom
they
worshipped
in
the
Capitol
was
this
one
Supreme
Being
,
God
himself
upon
the
Heathens
supplications
to
him
under
the
name
of
at
the
prayers
of
the
Christians
,
that
the
Heathens
did
intend
this
honour
to
their
own
one
supreme
and
powerful
God
whom
they
called
T.
G.
viz.
that
God
wrought
that
miracle
upon
the
supplications
of
the
Heathens
to
prove
that
was
the
true
God
one
supreme
God
,
whom
they
called
M.
Aurelius
Heathens
did
acknowledge
one
Supreme
God
under
the
name
of
Supreme
and
Omnipotent
God
Jupiter
Pluvius
Deus
Deorum
,
&
solus
Potens
.
T.
G.
Dionysius
turned
Pedant
,
or
reforming
Stepmother
used
,
distinguishes
the
true
God
from
him
who
was
worshipped
under
the
name
of
true
God
Heathen
Worship
Jupiter
,
i.
e.
true
God
Clemens
Alexandrinus
Dial.
p.
who
affirms
the
Gods
of
the
Heathens
to
be
Devils
;
and
among
the
rest
he
reckons
up
himself
;
so
far
was
he
from
thinking
to
be
the
true
God
Poetical
Theology
grave
and
decent
the
Divine
perfections
are
attributed
to
the
Supreme
Jove
T.
G.
Dial.
p.
it
doth
not
follow
from
hence
that
it
was
the
sense
of
himself
,
that
who
was
worshipped
in
the
Temples
was
that
true
God
.
And
his
meaning
was
not
to
assert
to
be
that
supreme
Being
,
but
from
the
Epithets
and
Titles
of
Omniscient
,
Omnipotent
,
which
the
Poets
and
Philosophers
attributed
unto
God
under
the
name
of
to
convince
them
,
that
there
was
but
one
supreme
Being
,
Maker
and
Governour
of
the
World
.
T.
G.
Dial.
p.
true
God
false
God
true
God
T.
G.
that
they
gave
the
Titles
and
Epithets
of
Omnipotent
,
Omniscient
,
to
the
Devil
Dial.
p.
T.
G.
that
those
Epithets
were
attributed
to
with
a
great
deal
of
decency
and
gravity
concerning
God
T.
G.
very
decently
and
gravely
omnipotent
and
omniscient
Devil
T.
G.
are
spoken
with
great
decorum
of
God
:
T.
G.
this
is
not
his
meaning
,
but
that
they
spake
those
things
concerning
their
which
being
applied
to
the
true
God
would
be
spoken
with
great
gravity
and
decency
.
T.
G.
these
things
may
be
said
to
be
spoken
with
great
gravity
and
decency
concerning
God
,
because
if
you
take
them
from
the
Devil
and
apply
them
to
God
,
they
are
decent
expressions
.
James
Naylor
Hosanna
to
the
Son
of
David
:
T.
G.
this
were
spoken
with
decency
a●d
gravity
Christ
Jesus
?
T.
G.
most
abominable
blasphemies
Divine
Perfections
the
sin
against
the
Holy
Ghost
perfections
of
God
T.
G.
supreme
Jupiter
Plato
,
Euripides
supreme
Governour
of
the
world
One
and
All
infinite
Wisdom
Wisdom
,
Gravity
T.
G.
Minucius
Felix
very
diminutive
Father
T.
G.
the
impure
Spirits
lurking
in
the
consecrated
statues
gained
to
themselves
the
Authority
and
Esteem
of
a
Deity
that
was
there
present
.
supreme
God
Jupiter
O.
M.
Mointague
,
Hall
,
Loretto
signs
and
lying
wonders
evil
spirits
that
impure
spirits
lurk
in
your
consecrated
Images
,
and
there
receive
Divine
Worship
under
the
names
of
Saints
and
Angels
one
supreme
God
Dial.
p.
(
mark
that
)
confess
themselves
to
be
Devils
.
Poetical
Jupiter
consecrated
Images
supreme
Jupiter
supreme
God
Divine
Majesty
supreme
God
Minucius
Felix
that
they
who
make
Jove
the
chief
God
,
are
only
deceived
in
the
name
,
but
agree
in
the
power
.
T.
G.
that
Dr.
hath
corrupted
both
the
sense
and
words
of
to
make
him
speak
as
he
would
have
him
.
Dial.
p.
T.
G.
corrupting
of
Authors
T.
G.
intended
nothing
less
than
to
assert
to
be
the
one
supreme
God
;
but
that
he
argued
only
(
as
we
say
)
from
what
the
wiser
Heathens
pretended
they
thought
of
that
they
ought
to
acknowledge
but
one
supreme
God
,
Maker
and
Governour
of
the
World
:
and
the
design
and
sense
of
was
this
,
That
although
they
were
deceived
in
their
pretence
of
assigning
to
be
the
supreme
God
;
yet
by
what
they
affirmed
of
him
,
that
he
was
the
Prince
or
the
Chief
,
and
the
Poets
setting
forth
one
Father
of
Gods
and
Men
,
they
were
sufficiently
convinced
,
that
they
ought
to
acknowledge
but
one
supreme
and
undivided
Power
,
by
which
the
world
was
made
and
governed
;
which
was
the
point
was
proving
in
that
place
.
But
the
Dr.
by
putting
in
and
leaving
out
what
he
thought
might
make
for
his
advantage
,
hath
corrupted
the
very
Text
of
to
make
it
speak
his
sense
.
T.
G.
Those
also
who
will
have
to
be
the
Prince
or
Chief
,
are
deceived
in
the
name
,
but
agree
as
to
the
Vnity
of
Power
.
Vnity
of
Power
same
God
same
God
Jove
the
chief
God
only
deceived
in
the
name
and
agree
in
the
Power
:
Qui
Jovem
Principem
volunt
,
They
who
make
Jove
the
chief
God
:
same
God
T.
G.
Providence
being
supposed
the
question
is
whether
the
world
be
Governed
by
one
,
or
more
,
and
after
other
arguments
for
Monarchical
Government
in
general
,
he
produces
the
consent
of
mankind
in
lifting
up
their
hands
to
Heaven
,
and
calling
upon
God
,
and
saying
,
God
is
great
,
God
is
true
,
and
if
God
give
.
Is
this
,
the
voice
of
Nature
in
the
common
people
,
or
the
confession
of
a
Christian
?
the
confession
of
a
Christian
same
God
.
Power
,
who
would
have
Jove
to
be
Chief
.
the
common
people
name
to
God
They
who
would
have
to
be
the
Prince
or
Chief
,
were
agreed
as
to
the
Vnity
of
Power
,
but
were
so
much
deceived
,
not
only
in
the
name
,
but
in
the
thing
it self
,
that
they
attributed
this
Power
,
not
to
God
but
to
the
Devil
.
Minucius
his
own
thoughts
were
,
that
this
was
a
Devil
The
common
People
call
upon
God
,
and
say
,
God
is
true
,
God
is
great
therein
agree
with
the
confession
of
Christians
;
and
they
who
will
have
the
Devil
to
be
the
Chief
of
Gods
,
do
agree
as
to
the
Vnity
of
Power
.
that
these
are
deceived
in
the
name
,
the
name
very
thing
undivided
power
falluntur
in
nomine
,
they
are
deceived
in
the
name
?
same
thing
Divine
perfections
to
the
Devil
notorious
blasphemy
Christians
,
so
Leyden
Edition
)
that
they
did
consent
with
them
:
no
consent
with
Christians
divine
perfections
T.
G.
no
Christian
same
Divine
Being
Exposui
opiniones
omnium
fere
Philosophorum
,
quibus
illustrior
gloria
est
Deum
unum
multis
licet
designasse
nominibus
:
I
have
set
down
the
opinions
of
almost
all
the
famous
Philosophers
,
who
all
set
forth
one
God
though
under
many
names
:
consent
in
the
same
Being
Vnity
of
Power
T.
G.
Heathens
supreme
God
to
be
the
Devil
,
the
Philosophers
then
were
Christians
:
i.
e.
supreme
Governour
of
the
world
same
opinion
T.
G.
the
half
dozen
Fathers
the
Gentiles
sacrificed
to
Devils
Eusebius
,
Athanasius
Dial.
p.
To
prove
that
they
were
wicked
spirits
who
delighted
in
their
worship
and
Sacrifices
.
T.
G.
that
all
men
are
sinners
Arnobius
,
Lactantius
being
worshipped
as
the
supreme
God
,
Dial.
p.
to
whom
the
Capitol
was
Dedicated
was
not
the
true
omnipotent
God
:
Lactantius
makes
the
King
of
those
Celestial
Gods
,
which
the
evil
spirits
feigned
.
two
persons
Poetical
Fables
Jupiter
O.
M.
Dial.
p.
That
is
a
fine
way
of
defending
the
Fathers
,
to
take
the
parts
of
the
Heathens
against
them
T.
G.
supreme
God
we
ought
to
give
the
Devil
his
due
.
Dial.
p.
Is
not
this
kind
of
procedure
more
suitable
to
the
design
of
than
of
the
Reformation
Julian
?
i.
e.
only
Christians
Christian
Church
that
he
quitted
the
argument
from
the
Poetical
Fables
concerning
inferiour
Deities
T.
G.
on
what
account
the
Fathers
charged
the
Heathens
with
Idolatry
.
T.
G.
T.
G.
in
being
Voluminous
Dial.
p.
Heathen
Idolatry
T.
G.
In
worshipping
their
Images
for
Gods
.
In
worshipping
a
multitude
of
false
Gods
.
In
worshipping
the
Creatures
and
not
the
Creator
.
Heathen
Idolatry
T.
G.
Heathen
Idolatry
Worship
of
Images
The
Images
Dial.
p.
were
erected
to
the
memory
of
dead
men
,
whom
the
people
out
of
flattery
or
affection
had
placed
in
Heaven
;
but
evil
Spirits
as
it
were
incorporated
themselves
in
those
Images
;
and
by
working
strange
things
about
those
who
worshipt
them
,
they
gained
the
reputation
of
Gods
;
and
consequently
the
Images
were
held
to
be
Gods
,
and
worshipped
as
such
.
Heathen
Idolatry
Image
worship
of
the
Roman
Church
.
Images
of
Deified
men
for
Gods
on
the
account
of
the
presence
of
evil
Spirits
in
them
.
T.
G.
Image
Worship
very
unsuitable
to
the
Divine
Nature
,
repugnant
to
the
Will
of
God
Stoick
,
Antisthenes
,
Xenophon
,
Numa
because
they
were
a
disparagement
of
the
Divine
Nature
.
Clemens
Alexandrinus
,
Justin
Martyr
,
Athenagoras
,
Origen
,
Lactantius
clear
and
distinct
worship
Images
incorporation
supposed
of
evil
Spirits
Spirits
might
possess
Images
particular
opinion
general
belief
Asclepian
Dialogue
as
a
Divine
and
peculiar
art
of
drawing
invisible
Spirits
into
Images
in
such
a
manner
as
to
animate
them
De
Civ
.
Dei
l.
and
thereby
making
Gods
.
Which
is
the
most
wonderful
of
all
wonders
,
that
it
should
be
in
mens
power
to
make
Gods
.
Divine
Being
divine
worship
five
words
annihilate
a
substance
same
nature
,
viz.
unite
the
Divinity
to
the
species
of
Bread
and
Wine
,
as
to
make
them
together
a
fit
object
for
divine
worship
.
T.
G.
really
incorporated
in
the
Image
those
were
evil
Spirits
,
and
not
the
true
God
,
bad
Spirits
for
worshipping
their
Images
as
Gods
on
the
account
of
of
their
in
the
Image
Evil
Spirits
that
they
did
not
take
their
Images
for
Gods
First
Book
T.
G.
Euseb.
Praep.
l.
Dial.
p.
they
did
not
look
on
their
Images
as
Gods
T.
G.
that
no
man
understood
the
Heathens
Principles
better
.
T.
G.
Heathens
Idolatry
T.
G.
that
when
the
Fathers
spake
against
the
Worship
of
Images
,
Dial.
p.
from
their
vileness
and
impotency
;
they
did
not
found
their
arguments
meerly
on
the
matter
of
the
Images
,
and
the
Art
of
the
Artificers
,
but
upon
these
two
conditions
conjoyntly
taken
,
that
they
were
held
to
be
Gods
and
yet
were
made
of
such
materials
;
whereas
we
do
not
believe
our
Images
to
be
Gods
,
nor
worship
them
as
such
,
as
the
Heathens
did
.
For
the
Council
of
declares
that
it
believes
no
Divinity
in
them
,
for
which
they
ought
to
be
worshipped
.
in
conjunction
with
believing
their
Images
to
be
Gods
.
the
disparagement
which
Images
did
imply
to
the
Divine
Nature
?
The
infinite
distance
between
God
and
the
Work
of
mens
hands
;
the
disproportion
that
dull
and
senseless
matter
,
however
Carved
and
Adorned
doth
bear
to
a
Divine
Majesty
:
that
no
Image
of
God
ought
to
be
worshipped
;
but
what
is
what
he
is
his
Eternal
Son
;
the
light
of
Nature
teaching
men
that
it
was
greater
purity
of
Worship
,
greater
reverence
to
the
Deity
,
less
danger
of
errour
to
mankind
to
worship
God
without
an
Image
Christian
Church
Christ
incorporated
subjecting
our selves
to
vile
and
senseless
Images
God
whom
they
worshipped
was
incorporated
in
the
Image
:
God
incarnate
in
humane
nature
Wiser
Heathens
Celsus
,
Julian
,
Maximus
Tyrius
divine
effects
miraculous
cures
Hypostatical
union
powerful
presence
Divine
Worship
was
given
to
them
,
Heathen
Images
Minuc
.
p.
divine
worship
Heathen
Images
Heathen
Idols
T.
G.
to
be
molten
Gods
Dial.
p.
And
the
Gods
of
the
Nations
are
Idols
,
Hier.
in
that
the
residue
thereof
is
made
a
God
,
when
the
maker
worships
what
he
has
made
;
and
begs
for
help
from
the
work
of
his
own
hands
.
Divine
Worship
that
there
never
were
any
such
fools
in
the
World
who
worshipped
their
Images
as
Gods
:
Dial.
p.
T.
G.
As
though
there
ever
had
been
such
Fools
in
the
world
,
to
say
there
was
no
other
God
besides
their
Images
:
T.
G.
grants
there
were
some
of
the
wiser
Heathens
,
Dial.
p.
who
did
not
worship
their
Images
as
Gods
,
but
the
Deities
represented
by
them
:
against
these
the
Fathers
prove
at
large
,
that
they
were
but
men
whom
they
commonly
worshipped
,
and
some
of
the
worst
of
men
.
divine
worship
any
men
Heathen
Idolatries
whether
you
do
not
think
that
the
Heathens
,
Dial.
p.
at
least
the
generality
of
them
did
not
acknowledge
and
worship
more
Gods
than
one
?
Deified
men
takes
a
great
deal
of
pains
to
prove
it
from
many
Testimonies
of
the
Fathers
:
Dial.
p.
because
the
places
of
their
birth
were
known
and
their
Sepulchres
extant
,
T.
G.
that
the
generality
of
the
Heathens
did
believe
them
,
whom
they
publickly
worshipped
,
to
be
truly
and
properly
Gods
,
and
not
only
in
name
,
or
by
way
of
participation
.
T.
G.
that
the
generality
of
the
Heathens
did
worship
Deified-men
?
Dial.
p.
and
that
these
were
their
Gods
hath
plainly
demonstrated
it
from
the
Fathers
.
Deified-men
,
truly
and
properly
Gods
and
not
by
way
of
participation
?
T.
G.
that
the
Heathen
Gods
were
originally
men
,
and
yet
were
truly
and
properly
Gods
Dial.
p.
The
whole
Christian
world
till
Dr.
did
ever
condemn
the
Heathens
of
Polytheism
.
independent
Deities
to
be
admitted
into
some
share
in
administring
the
affairs
of
the
world
;
and
had
therefore
Divine
Worship
given
unto
them
.
Secondly
,
The
Heathens
accused
the
Christians
of
Atheism
,
because
they
denied
them
to
be
Gods
who
were
publickly
worshipped
.
worship
of
any
other
Gods
besides
him
Christians
God
had
Asses
ears
,
that
they
eat
Children
,
that
they
had
promiscuous
Conjunctions
,
T.
G.
Hector
,
Helena
,
Agamemnon
,
Ericttheus
,
Independent
Gods
Dial.
p.
Thirdly
,
They
persecuted
the
Christians
to
death
,
and
they
willingly
suffered
it
,
for
maintaining
there
was
but
one
only
true
God
,
who
deserved
Divine
Honour
to
be
given
to
him
.
Divine
Worship
Divine
Worship
Fourthly
,
They
erected
Temples
,
instituted
Priests
,
and
appointed
Sacrifices
to
be
offered
to
them
.
Divine
Worship
T.
G.
Fifthly
,
The
Fathers
bring
infinite
arguments
to
prove
that
those
whom
the
Heathens
called
Gods
,
were
not
really
and
truly
Gods
;
which
had
been
a
superfluous
labour
,
if
the
Heathens
had
not
believed
as
well
as
called
them
Gods
.
infinite
arguments
Gods
were
but
men
Divine
Worship
vulgar
Gods
meer
men
Sixthly
,
Many
of
those
who
wrote
against
the
Heathens
had
been
such
themselves
;
and
therefore
would
not
charge
them
with
more
than
they
were
guilty
of
in
this
matter
.
T.
G.
to
prove
their
Gods
had
been
Men
,
and
had
Fathers
and
Mothers
,
and
Vncles
and
Aunts
as
other
Mortals
have
.
Seventhly
,
The
Devils
perswaded
most
of
the
Heathens
that
they
were
Gods
,
as
saith
,
by
their
fallacious
signs
and
predictions
.
Dial.
p.
dominion
over
mankind
by
reason
of
Idolatry
De
Civil
.
Dei
,
l.
Deified
men
divine
worship
to
Daemons
intercessors
between
the
Gods
and
Men
;
carrying
up
our
prayers
to
them
,
and
bringing
down
their
help
to
us
:
a
superiour
kind
of
Spirits
divine
honour
Gods
,
i.
e.
of
a
higher
rank
than
the
subservient
Damons
,
self-existent
and
independent
Deities
whether
they
be
called
Gods
or
not
De
Civit.
Dei
,
l.
whether
Divine
worship
were
to
be
given
to
them
?
Christian
Religion
name
of
Gods
Divine
Worship
to
any
Creature
Divine
worship
inferiour
Gods
the
Devils
had
perswaded
the
greatest
part
of
mankind
by
their
lying
wonders
that
they
were
Gods
:
good
Spirits
Apuleius
and
others
observing
them
more
narrowly
found
they
were
not
,
but
a
sort
of
malicious
and
deceitful
beings
;
notwithstanding
which
,
these
agreed
with
the
rest
in
giving
divine
worship
to
them
.
Divine
Worship
Eighthly
,
The
wisest
of
the
Heathens
not
only
concurred
with
the
vulgar
in
the
external
practice
of
worshipping
many
Gods
,
but
looked
on
it
as
a
point
of
State-policy
,
not
to
let
the
people
know
that
they
were
no
Gods
whom
they
worshipped
.
truely
and
properly
Gods
.
publick
worship
wiser
men
Dial.
p.
ought
and
will
weigh
with
you
more
than
all
the
rest
.
It
is
,
that
God
himself
forbids
the
Jews
to
have
any
other
Gods
besides
him
:
and
yet
he
doth
not
forbid
the
name
of
Gods
to
be
given
both
to
Angels
and
Men.
Divine
worship
internal
other
Gods
besides
him
Dial.
p.
If
they
give
Divine
Worship
to
any
one
of
these
as
an
absolute
Deity
,
T.
G.
and
not
if
they
refer
the
worship
they
give
to
them
to
the
true
God
.
the
giving
divine
worship
as
to
an
absolute
Deity
?
to
be
truly
and
properly
God
,
T.
G.
not
to
be
a
Creature
Heathen
World
to
give
divine
worship
to
the
Creatures
without
any
respect
to
God
the
Maker
of
the
World
and
of
all
things
in
it
?
Maker
of
those
Beings
uncreated
beings
created
beings
wholly
pass
by
the
Creator
T.
G.
Dial.
p.
how
those
who
acknowledged
one
Supreme
Being
,
could
think
any
others
to
be
truely
and
properly
Gods
besides
him
?
that
the
generality
of
the
Heathens
had
no
clear
and
distinct
notion
of
one
Supreme
Being
;
but
only
the
Wiser
Philosophers
.
dull
and
stupid
vulgar
there
were
no
other
Gods
besides
their
Images
one
Chief
and
the
rest
one
Supreme
made
by
him
more
Gods
than
one
truly
and
properly
so
called
,
one
first
cause
one
true
God
,
and
many
true
Gods
.
true
notion
in
believing
and
worshipping
many
Gods
truely
and
properly
so
called
Deified
men
worship
proper
to
true
Gods
.
real
Idolatry
Cicero
,
Varro
Wise
Statesmen
Inferiour
Gods
Poets
,
Platonists
to
one
God
that
although
there
were
but
one
Supreme
God
,
yet
others
might
receive
divine
worship
together
with
him
viz.
Celsus
,
Porphyrius
,
Hierocles
,
Julian
,
Maximus
,
Symmachus
divine
worship
truely
and
properly
Gods
Heathen
Idolatry
T.
G.
modern
Platonists
only
one
God
truely
and
properly
so
called
,
and
others
only
by
participation
from
him
inferiour
and
subservient
Gods
divine
worship
in
believing
and
worshipping
many
Gods
properly
and
truely
so
called
giving
divine
worship
to
any
Creature
whatsoever
.
T.
G.
Ignorance
of
the
vulgar
Heathen
Ignorance
of
vulgar
Papists
concerning
the
true
God
.
that
they
could
find
no
difference
between
the
common
peoples
opinion
of
Saints
,
and
what
the
Heathens
had
of
their
Gods
.
what
is
lawful
T.
G.
best
understood
it
whether
it
were
lawful
to
worship
many
independent
Deities
whether
it
were
lawful
to
give
Divine
worship
to
any
created
beings
,
on
the
account
of
that
power
and
authority
which
God
had
put
into
their
hands
?
Idolatry
,
Celsus
a
multitude
of
independent
Deities
of
Gods
truely
and
properly
so
called
.
Eastern
,
Western
,
Southern
Northern
Nations
Roman
Church
,
do
own
one
Supreme
God
,
and
others
as
inferiour
Deities
.
Roman
Church
T.
G.
Truely
he
had
forgotten
to
speak
to
it
,
but
a
Friend
of
his
putting
him
in
mind
of
it
,
he
hath
added
something
by
way
of
Appendix
about
it
;
to
shew
how
unnecessary
it
was
to
speak
to
it
.
the
Printer
informed
him
of
two
or
three
vacant
leaves
too
,
why
so
unnecessary
to
answer
an
argument
of
that
consequence
?
T.
G.
that
Idolatry
lies
in
the
esteem
and
worship
of
many
Gods
truely
and
properly
so
called
one
Supreme
and
many
inferiour
Deities
,
inferiour
Deities
relative
worship
Northern
Idolaters
T.
G.
worshipping
many
independent
Gods
T.
G.
Idolatry
?
T.
G.
worshipping
many
Gods
truely
and
properly
so
called
they
worship
only
one
Supreme
and
others
in
subordination
to
him
,
T.
G.
modern
Idolaters
T.
G.
that
although
some
few
of
the
wiser
sort
of
Heathens
might
understand
the
difference
between
the
Supreme
God
and
inferiour
Deities
,
Dial.
p.
yet
the
generality
of
the
People
did
not
;
and
so
might
easily
worship
many
Gods
properly
and
truly
so
called
:
inferiour
Deities
sottish
Idolaters
Poetical
Theology
Poetical
Fables
Wise
Men
one
Supreme
God
the
natural
sense
of
Conscience
one
God
People
,
who
was
Lord
over
all
,
not
only
the
Wise
Lact.
l.
but
all
sorts
of
People
confessed
the
unity
of
God
;
even
those
who
seemed
to
assert
the
multiplicity
of
Gods
T.
G.
Heathen
Idolatry
many
Gods
truely
and
properly
so
called
:
Gods
truely
and
properly
so
called
of
the
Vnity
of
God
is
so
plain
,
that
no
man
can
be
so
blind
not
to
discover
so
clear
a
light
.
inferiour
Gods
,
the
servants
to
the
Supreme
;
Ministros
Regni
sui
Deos
genuit
:
holy
Angels
that
these
would
not
be
called
Gods
,
nor
be
worshipped
as
Gods
:
Divine
Worship
that
in
any
great
distress
they
made
their
application
to
the
supreme
God
,
and
prayed
to
him
,
and
expected
help
from
him
,
and
begg'd
relief
from
others
common
sort
of
people
many
Gods
properly
so
called
's
Appendix
modern
Idolatry
to
write
about
it
,
till
he
was
put
in
mind
by
a
friend
.
T.
G.
why
he
thought
it
so
unnecessary
to
speak
to
it
.
First
,
because
the
Doctour
reduces
their
worship
to
one
of
these
two
principles
,
either
that
God
hath
committed
the
Government
of
the
World
to
inferiour
Deities
;
or
that
God
is
the
soul
of
the
World
:
now
having
proved
that
those
who
do
hold
the
latter
principle
are
guilty
of
Idolatry
;
and
those
who
hold
the
former
,
of
the
exteriour
profession
of
it
in
concurring
with
the
Vulgar
in
the
external
practice
of
their
Idolatry
,
it
would
have
been
but
to
repeat
the
same
things
over
again
.
universal
consent
one
supreme
God
many
Gods
truly
and
properly
so
called
.
Roman
Church
in
worshipping
many
independent
and
absolute
Deities
.
that
he
had
condemned
the
Platonists
for
the
exteriour
practice
of
Idolatry
in
concurring
with
the
Vulgar
,
whole
Nations
Secondly
,
the
force
of
the
Parallel
lies
in
Citations
.
that
Dr.
hath
forfeited
all
right
of
being
believed
in
things
of
that
kind
.
T.
G.
he
hath
lost
all
credit
in
his
citations
.
suborning
Witnesses
high
accusation
T.
G.
common
justice
by
his
notorious
misrepresenting
and
corrupting
the
Fathers
.
T.
G.
bearing
false
Witness
against
his
Brother
.
a
testimony
of
wherein
he
translates
They
worship
the
Trinity
after
a
certain
manner
,
with
an
Image
having
three
heads
and
one
Body
.
an
ordinary
Reader
will
here
find
neither
Head
nor
Foot
.
Testimony
of
Trigautius
leaves
out
the
Emphatical
words
which
shew
the
difference
between
the
Worship
which
the
give
to
and
to
the
Tutelar
Spirits
.
For
first
,
he
omits
the
Ceremony
of
the
Magistrates
taking
the
Oath
before
the
Tutelar
spirits
;
then
he
leaves
out
what
affirms
,
that
the
worship
was
not
the
same
.
Divinam
,
which
shew
the
reason
of
the
difference
to
be
the
Divine
Power
which
they
believed
to
be
in
the
Tutelar
Spirits
.
T.
G.
the
Ceremony
of
the
Magistrates
taking
their
oath
to
or
before
these
Tutelar
Spirits
to
swear
in
the
Temple
of
the
Tutelar
Spirit
when
they
enter
into
their
office
external
Acts
of
adoration
Tutelar
Spirits
Tutelar
Spirits
that
they
make
no
prayers
to
him
,
neither
seek
,
nor
hope
for
any
thing
from
him
;
but
that
they
acknowledge
the
Tutelar
Spirits
to
have
power
to
reward
and
punish
.
Power
to
reward
and
punish
Tutelar
Spirits
birchen
Scepter
hath
forfeited
his
right
of
being
believed
in
his
Citations
?
because
it
appears
from
his
own
Citations
,
that
these
modern
Idolaters
either
worshipped
a
false
God
for
the
true
one
;
or
false
Gods
together
with
the
true
one
,
if
they
worshipped
him
at
all
.
inferiour
Deities
were
false
Gods
Divine
Worship
one
supreme
God
.
T.
G.
false
Gods
Gods
truly
and
properly
so
called
,
i.
e.
It
is
not
credible
that
the
Cardinals
with
the
full
consent
of
the
Pope
should
make
such
Decrees
about
Idolatrous
Acts
,
as
should
condemn
the
giving
external
Acts
of
Worship
to
Saints
and
Images
as
Idolatrous
.
external
Acts
of
Idolatry
Tutelar
Spirits
Jesuits
Converts
the
Copy
he
had
seen
publick
Notary
T.
G.
is
not
this
Credible
sets
down
the
resolutions
and
doth
not
let
us
know
what
the
Case
;
viz.
same
external
Acts
of
Worship
,
with
Idolaters
,
but
with
a
different
intention
;
i.
e.
Tutelar
Spirits
external
Acts
Tutelar
Spirits
Idolatry
inferiour
Deities
absolute
and
independent
Gods
truly
and
properly
so
called
inferiour
Worship
created
excellency
T.
G.
Tutelar
Spirits
no
prayers
be
made
to
no
divine
power
be
supposed
to
be
in
him
Tutelar
Spirits
external
Rites
of
adoration
used
genuflections
,
wax-candles
,
incense
T.
G.
external
Acts
of
adoration
God
truly
and
properly
so
called
.
external
Acts
proper
object
of
Divine
Worship
Tutelar
Spirits
T.
G.
Friend
for
putting
him
Modern
Idolaters
T.
G.
Worshipping
many
Gods
truly
and
properly
so
called
.
T.
G.
that
the
Heathens
were
guilty
of
Idolatry
in
worshipping
Nature
instead
of
God
,
either
the
several
parts
of
the
Vniverse
as
Sun
,
Dial.
p.
Moon
,
and
Stars
understanding
the
Fire
by
the
Air
by
or
the
Soul
of
the
World
,
as
the
Stoicks
did
;
whereby
the
Heathens
did
,
as
often
repeats
it
from
forsaking
God
stay
in
the
worship
of
the
Creatures
:
and
for
this
he
quotes
intellectual
Beings
one
supreme
God
Heathens
Idolatry
meer
matter
several
parts
giving
all
the
worship
to
the
Creatures
?
meer
matter
any
other
God
no
other
God
but
meer
matter
;
i.
e.
no
God
at
all
?
meer
matter
Voss.
de
Idolol
.
l.
verbo
Deum
fatebantur
,
re
negabant
:
For
what
kind
of
God
was
that
which
had
neither
sense
nor
reason
?
It
was
Idolatry
then
to
worship
the
parts
of
the
world
with
a
respect
to
God
as
the
of
it
T.
G.
to
make
a
false
God
.
soul
of
the
world
false
God
Do
not
you
think
making
God
the
soul
of
the
world
is
setting
up
a
false
God
?
soul
of
the
world
Intelligent
Being
meer
matter
soul
of
the
world
Vnderstanding
Being
Governing
the
World
a
false
God
Varro
that
God
was
not
the
Soul
of
the
World
,
if
there
were
any
such
thing
,
but
the
Creator
and
Maker
of
it
:
Dial.
p.
and
he
shews
that
this
opinion
is
attended
with
impious
and
irreligious
consequences
.
one
God
several
parts
In
worshipping
the
several
parts
of
the
world
with
Divine
Worship
;
not
with
a
respect
to
the
Body
,
but
to
God
as
the
Soul
of
it
Aqu.
c.
Gentes
l.
Is
relative
Latria
Idolatry
meer
relative
Latria
respect
to
Christ
Idolatry
lay
in
worshipping
God
as
united
to
the
parts
of
the
world
;
and
giving
Divine
Worship
to
them
on
that
Account
.
worshipping
the
Host
God
is
the
Soul
of
the
world
,
T.
G.
in
the
worship
of
the
Host
,
the
Act
of
adoration
is
not
formally
terminated
upon
the
bread
,
supposing
it
to
remain
,
but
upon
God
:
but
we
conceive
the
bread
not
to
be
there
at
all
Dial.
p.
but
in
place
thereof
the
only
true
and
Eternal
God
.
And
whatever
is
taken
for
an
object
of
worship
,
the
understanding
must
affirm
(
either
truly
or
falsly
)
to
be
;
but
Catholicks
,
whether
mistaken
or
not
in
the
belief
of
Transubstantiation
,
do
not
in
their
minds
affirm
the
bread
to
be
,
but
not
to
be
;
because
they
believe
it
to
be
converted
into
the
body
of
Christ
.
But
they
who
worshipped
the
parts
of
the
world
with
a
respect
to
God
as
the
Soul
of
it
,
did
however
believe
those
to
have
a
real
Being
,
and
not
to
be
turned
into
the
substance
of
God
.
the
Bread
it self
for
God
Christs
Body
God
be
the
Soul
of
the
world
,
whatever
is
an
object
of
worship
must
be
supposed
to
be
;
whereas
you
suppose
the
bread
not
to
be
,
but
to
be
converted
into
the
Body
of
Christ
bare
being
not
being
not
being
fit
object
of
worship
to
be
a
fit
object
for
worship
,
meer
creature
in
it
united
to
it
not
remain
not
be
Idolatry
it
doth
remain
be
Idolatry
Divinity
united
In
one
case
we
may
be
supposed
to
worship
a
thing
which
is
;
but
in
the
other
we
cannot
be
supposed
to
worship
that
which
at
the
same
time
we
believe
not
to
be
.
as
God
which
is
not
God
,
not
to
be
that
not
to
be
which
really
is
,
that
to
be
God
which
is
not
,
not
to
be
a
Creature
which
is
.
the
Sun
to
be
a
meer
creature
,
they
should
abhorr
the
thoughts
of
worshipping
it
the
Godhead
is
united
to
it
they
abhor
the
thoughts
of
worshipping
the
Bread
?
but
they
believe
it
not
to
be
Bread
,
but
the
Body
of
the
Son
of
God
.
T.
G.
that
the
formal
term
of
Idolatrous
worship
is
an
undue
object
a
Creature
instead
of
the
Creator
;
but
Catholicks
in
case
of
a
mistake
,
would
have
no
other
formal
object
in
their
minds
,
but
the
Creator
himself
.
meer
Creature
meer
bread
meer
creature
Those
who
worshipped
the
Sun
,
did
suppose
the
substance
of
the
Sun
still
to
remain
;
but
Catholicks
do
not
suppose
the
substance
of
bread
to
continue
,
but
in
place
thereof
do
worship
the
only
true
and
Eternal
God
.
substance
of
the
Sun
to
remain
Divinity
united
that
not
to
be
bread
which
is
really
bread
,
not
to
be
a
meer
creature
,
which
really
is
no
more
.
One
and
All
no
other
substance
but
of
God
present
in
what
they
worshipped
?
to
suppose
that
not
to
be
which
really
is
,
to
be
which
is
not
T.
G.
that
they
forsook
the
Worship
of
the
Creatour
,
and
staid
in
the
Worship
of
the
Creature
.
i.
e.
external
Worship
Porphyrius
,
Numa
all
external
Worship
to
his
Creatures
and
to
reserve
none
to
himself
:
external
Worship
Gods
honour
external
Acts
of
worship
Christian
Church
the
appropriate
Acts
of
Divine
worship
Heathen
Idolatry
T.
G.
that
the
Heathens
did
worship
their
Gods
as
sharers
with
in
the
Divine
Power
and
Authority
,
Dial.
p.
and
upon
that
account
believed
them
to
be
truly
and
properly
Gods
,
in
whose
power
it
was
to
bestow
those
benefits
upon
them
,
which
they
desired
,
and
they
were
justly
charged
with
Idolatry
by
the
Fathers
for
so
doing
.
T.
Godwin
Roman
Antiquities
that
some
were
Gods
by
their
own
right
,
others
only
by
right
of
Donation
:
of
the
former
sort
were
those
who
were
partners
in
the
Government
of
the
world
.
Now
,
to
give
worship
to
any
other
besides
God
as
a
sharer
with
him
in
it
,
though
but
in
this
or
that
particular
,
will
be
Idolatry
;
and
in
this
consideration
,
were
there
no
other
,
they
might
be
justly
charged
with
it
by
the
Fathers
;
but
in
our
Church
we
own
God
to
be
the
sole
Giver
of
every
good
and
perfect
gift
,
and
make
our
addresses
to
Angels
and
Saints
as
his
Ministers
and
Servants
not
to
obtain
of
them
the
benefits
we
desire
,
but
of
God
alone
by
their
intercession
through
his
only
Son
and
our
only
Redeemer
Jesus
Christ
,
as
the
Council
of
hath
declared
Gods
sharers
with
the
Supreme
sharers
with
the
Supreme
several
names
and
titles
Plotinus
,
Plutarch
,
Apuleius
Simon
Majolus
Poetick
Theology
viz.
that
the
same
God
was
Aug.
de
Civit.
Dei
,
l.
in
the
Air
in
the
Sea
,
and
in
the
bottom
of
it
upon
Earth
under
it
in
the
Hearth
in
the
Forge
in
Oracles
in
Trade
in
War
in
Corn
in
the
Woods
among
Wits
;
with
many
more
which
he
reckons
up
,
and
then
concludes
,
that
all
these
Gods
and
Goddesses
are
but
one
or
the
several
parts
and
powers
of
the
same
God
;
and
this
,
was
the
opinion
of
many
learned
,
and
great
men
among
them
.
no
sharers
in
Divinity
truely
and
properly
Gods
one
Supreme
God
and
many
inferiour
who
were
imployed
by
him
.
Tertullian
,
that
the
greatest
part
asserted
the
Supreme
Power
to
be
in
one
,
and
the
subordinate
Offices
to
be
in
many
.
Oros.
l.
that
both
the
Philosophers
and
common
Heathens
did
believe
one
God
the
Author
of
all
things
;
but
under
this
God
they
worshipped
many
inferiour
and
subservient
Gods
.
Cyprian
Saturninus
a
Tucca
that
the
Heathen
Idolaters
did
acknowledge
and
confess
the
Supreme
God
,
Cypr.
op.
p.
Ed.
Goulant
Father
and
Creator
Christians
with
being
of
the
same
faith
with
the
Pagans
,
Aug.
c.
Faust.
l.
as
to
one
Supreme
God
.
many
Gods
T.
G.
Dial.
p.
Roman
Antiquities
Roman
Antiquities
supreme
and
independent
Deities
Dij
Consentes
Heathen
Gods
sacrifice
to
Devils
and
not
to
God
:
Gods
by
participation
,
viz.
Tutelar
Deities
B.
Virgin
Particular
Patrons
Tutelar
Deity
B.
Virgin
sharer
in
the
Government
Tutelar
Gods
one
Supreme
Tutelar
Gods
Original
Givers
subordinate
Ministers
T.
G.
we
do
not
pray
to
them
to
obtain
the
things
we
desire
,
but
that
they
would
be
our
Intercessors
with
God
for
us
.
T.
G.
bare
intercession
formal
prayers
Roman
Church
T.
G.
Virgin
Mary
for
the
destruction
of
heresies
,
support
under
troubles
,
Grace
to
withstand
temptations
,
reception
to
Glory
Supreme
God
inferiour
Deities
T.
G.
they
were
justly
charged
with
it
on
two
accounts
.
Because
those
Images
were
instituted
by
publick
Authority
for
the
worship
of
false
Gods
Dial.
p.
and
they
concurred
with
the
vulgar
in
all
the
external
practices
of
their
Idolatry
.
Because
though
in
their
Schools
they
denied
them
to
be
Gods
,
yet
they
gave
divine
honour
to
them
as
the
people
did
.
relative
worship
T.
G.
they
were
not
guilty
of
internal
Idolatry
,
Dial.
p.
but
of
external
,
complying
with
the
vulgar
who
did
worship
them
as
truely
and
properly
Gods
;
and
that
in
such
a
manner
that
they
were
judged
to
do
the
same
thing
,
and
therefore
it
was
at
least
an
exteriour
profession
of
Idolatry
in
them
.
independent
Gods
inferiour
Gods
independent
and
absolute
B.
Virgin
Queen
of
Heaven
external
Idolatry
T.
G.
external
Acts
exteriour
profession
of
Idolatry
but
is
it
the
same
case
of
some
few
men
complying
with
a
common
and
publick
custom
of
Idolatrous
worship
Dial.
p.
and
of
those
who
follow
the
publick
profession
and
do
the
same
Acts
with
some
private
men
who
turn
them
to
Idolatrous
worship
?
publick
profession
Supreme
God
practice
of
Idolatry
Dial.
p.
Heathen
Idolatry
appropriate
Acts
Divine
Worship
the
worship
due
to
God
As
to
this
mighty
argument
T.
G.
Dial.
p.
the
only
thing
to
be
wondred
at
in
it
are
the
many
Equivocations
,
False
suppositions
,
and
Self-contradictions
contained
in
it
.
What
is
it
you
understand
by
appropriate
acts
of
Divine
Worship
?
for
more
or
less
may
be
required
,
and
so
the
term
be
equivocal
.
There
is
something
still
wanting
to
make
the
Argument
conclusive
against
us
,
which
is
,
Dial.
p.
that
God
hath
so
tied
these
Acts
to
his
own
Worship
,
that
in
all
cases
,
and
upon
all
occasions
imaginable
they
become
incommunicable
to
any
other
,
and
this
so
fastned
to
them
,
that
it
cannot
be
separated
from
them
.
For
if
the
appropriation
may
be
separated
upon
any
accounts
,
we
may
and
will
pretend
it
is
.
appropriate
Act
of
Divine
Worship
Religious
Worship
Dial.
p.
But
if
those
Acts
be
communicable
to
any
other
besides
God
,
as
limited
with
such
and
such
circumstances
,
they
are
not
absolutely
appropriated
to
God
in
all
cases
and
upon
all
accounts
imaginable
;
and
so
the
Argument
doth
not
conclude
.
Religious
Worship
Religious
Worship
Divine
Worship
Ignatius
Loyola
Eucharist
an
appropriate
Act
of
Divine
Worship
Lords
Supper
Acts
in
substance
Lords
Supper
religious
account
Religious
Worship
Religious
Worship
Religious
Worship
Religious
Worship
appropriate
Acts
Divine
Worship
Lords
Supper
But
what
are
these
appropriate
Acts
of
Divine
Worship
?
Dial.
p.
For
it
may
be
some
farther
light
may
be
gathered
from
the
Acts
themselves
.
Sacrifice
,
Religious
Adoration
,
Solemn
Invocation
;
Erecting
Temples
and
Altars
,
Burning
of
Incense
,
Making
of
Vows
.
Hath
God
tyed
us
by
his
command
to
offer
Sacrifice
,
or
burn
Incense
,
or
make
Vows
to
him
?
How
then
can
he
argue
the
Romanists
guilty
of
Idolatry
upon
the
account
of
giving
Acts
appropriated
to
God
to
others
beside
him
,
when
himself
if
put
to
it
,
will
deny
that
God
hath
commanded
them
to
be
done
at
all
to
him
?
appropriate
Acts
of
Divine
Worship
general
prohibition
Religious
Worship
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
Primitive
Church
Religious
Worship
Religious
Worship
Emperours
Image
as
we
are
tied
to
give
unto
God
Religious
Worship
Primitive
Church
particular
Acts
Divine
Worship
same
manner
Invocation
;
Dependence
Providence
;
Thanksgiving
Power
,
Submission
Providence
,
Faith
Wisdom
,
Love
necessary
Acts
when
they
are
due
not
alwayes
due
making
vows
swearing
by
his
name
offering
Sacrifices
and
burning
Incense
besides
God
Religious
Worship
appropriate
Acts
of
Divine
Worship
But
the
force
of
the
ceremonial
Law
being
taken
away
Dial.
p.
whatever
is
not
obliging
by
the
Law
of
Nature
,
or
some
express
declaration
of
the
will
of
Christ
,
is
left
at
liberty
for
the
Church
to
use
conformably
to
the
light
of
nature
,
and
the
design
of
Christs
Doctrine
.
fundamental
precept
Thou
shalt
worship
the
Lord
thy
God
and
him
only
shalt
thou
serve
.
But
do
you
think
that
Christ
hath
made
a
re-establishment
of
those
Acts
in
the
new
Law
which
were
before
peculiar
to
God
,
Dial.
p.
as
Sacrifice
,
Incense
for
then
Christians
will
be
as
much
bound
by
this
precept
to
give
them
to
God
,
as
not
to
give
them
to
any
other
.
But
if
they
are
not
re-established
,
how
doth
it
follow
,
that
because
they
were
appropriated
to
God
by
the
Law
,
therefore
now
that
Law
is
taken
away
,
they
are
forbidden
to
any
other
besides
God
?
Religious
Worship
to
any
but
God
alone
.
Equivocations
,
False
Suppositions
appropriate
Acts
of
Divine
Worship
Suppose
this
argument
were
good
Dial.
p.
it
proves
nothing
against
us
,
who
neither
give
any
act
absolutely
appropriated
to
God
to
any
else
besides
him
;
nor
any
other
in
the
manner
it
is
appropriated
to
him
.
Religious
Worship
Religious
Worship
Nay
,
supposing
those
external
acts
of
worship
to
be
now
due
to
God
by
his
Law
,
Dial.
p.
the
giving
them
to
any
besides
himself
will
not
be
to
give
to
the
creature
the
worship
due
to
God
,
unless
it
be
done
with
an
intention
to
give
them
to
a
creature
as
esteemed
worthy
of
Divine
Honour
.
For
that
is
the
definition
of
real
Idolatry
.
Tutelar
Spirits
Tutelar
Spirits
as
esteemed
worthy
of
Divine
Honour
.
Primitive
Church
T.
G.
Philosophers
for
an
exteriour
profession
of
Idolatry
?
T.
G.
that
there
ought
in
reason
to
be
some
peculiar
external
acts
appropriated
to
the
worship
of
God
as
most
agreeable
to
his
incommunicable
excellencie
?
Dial.
p.
Gods
incommunicable
excellency
external
worship
external
worship
inward
intention
inward
intention
external
Idolatry
T.
G.
supposing
such
an
appropriation
of
external
acts
to
remain
in
force
Dial.
p.
to
apply
such
acts
to
a
creature
may
and
ought
in
reason
to
be
interpreted
to
be
real
Idolatrous
worship
;
because
Idolatry
is
a
sin
directly
opposite
to
Religion
,
as
a
false
worship
to
a
true
one
.
real
Idolatry
external
act
T.
G.
Dial.
p.
that
the
thing
which
the
Dr.
means
is
confessed
by
your selves
to
be
inconsistent
with
salvation
,
Divine
Worship
But
doth
not
Dr.
himself
shew
from
Card.
Dial.
p.
that
Idolatry
doth
suppose
an
error
in
the
mind
,
in
judging
that
to
deserve
divine
honour
which
doth
not
?
practical
judgement
wilful
Idolatry
Dial.
p.
the
believing
that
to
be
truly
and
properly
God
which
is
not
T.
G.
B.
Virgin
B.
Virgin
T.
G.
T.
G.
Dial.
p.
that
from
hence
it
follows
,
that
it
is
not
real
Idolatry
to
worship
an
Image
with
divine
worship
unless
it
be
done
out
of
an
erroneous
judgement
,
as
to
a
thing
that
deserves
Divine
Honour
.
as
deserving
divine
honour
T.
G.
that
from
hence
it
follows
,
that
the
case
of
the
Heathens
and
ours
is
different
,
because
their
Idolatry
proceeded
upon
an
erroneous
belief
of
a
creatures
deserving
Divine
Honour
when
it
doth
not
;
but
we
do
no
such
thing
.
T.
G.
erroneous
belief
erroneous
practical
judgement
error
of
judgement
wilful
act
Dial.
p.
But
let
us
now
set
aside
the
strict
notion
of
Idolatry
,
and
consider
,
whether
the
Church
of
Rome
be
guilty
of
damnable
sin
in
the
manner
of
their
worship
,
which
must
either
be
in
not
giving
to
God
the
worship
due
to
him
,
or
by
giving
the
worship
due
only
to
him
to
his
Creatures
.
no
one
act
of
external
adoration
as
proper
to
God
and
to
be
performed
by
all
Christians
,
Cardinal
Lugo
T.
G.
the
Jesuits
will
say
Dial.
p.
that
he
evidently
abuses
both
his
Authority
and
his
Eminency
.
T.
G.
Cardinal
Lugo
T.
G.
that
Cardinal
doth
not
deny
sacrifice
to
be
an
external
act
of
worship
proper
to
God
;
for
his
words
are
,
qui
non
potest
offerri
nisi
soli
Deo
,
as
may
not
be
offered
but
to
God
alone
;
but
,
he
saith
,
that
sacrifice
is
not
properly
an
act
of
adoration
in
the
strict
sense
,
but
of
another
kind
distinct
from
it
.
external
act
of
adoration
adoration
in
the
stricter
sense
peculiar
act
of
Divine
Worship
no
external
act
of
adoration
strict
sense
of
adoration
But
the
Church
of
Rome
doth
hold
sacrifice
to
be
peculiar
to
God
.
Dial.
p.
Cardinal
Lugo
no
act
of
adoration
that
is
so
Gods
absolute
Dominion
over
us
as
to
life
and
death
,
and
that
we
ought
to
lay
down
our
own
lives
when
he
calls
for
them
significant
ceremony
peculiar
to
God
immediate
act
of
worship
for
of
that
kind
there
is
none
no
one
external
act
of
Divine
Worship
so
proper
to
God
,
that
it
may
not
be
offered
but
to
him
alone
.
that
act
of
Religious
Worship
which
is
performed
by
the
motion
of
the
Body
,
Dial.
p.
T.
G.
the
submission
of
our
souls
to
God
Gods
worship
T.
G.
that
man
ought
to
use
some
external
acts
to
testifie
his
submission
to
God
,
Dial.
p.
and
therefore
there
ought
to
be
some
peculiar
external
acts
appropriated
to
the
worship
of
God
,
as
most
agreeable
to
his
incommunicable
excellency
?
T.
G.
Natural
Religion
T.
G.
inward
submission
external
acts
Religious
Worship
Gods
Authority
visible
acts
of
Worship
Gods
incommunicable
excellencies
Religious
Worship
sin
of
the
highest
nature
and
including
blasphemy
in
it
,
because
it
robs
God
of
the
honour
due
to
him
for
his
incommunicable
excellencies
.
What
do
you
mean
by
this
appropriating
acts
of
worship
to
God
?
Dial.
p.
Do
you
mean
all
of
them
so
absolutely
appropriated
to
God
,
that
it
is
not
lawful
upon
any
account
to
give
them
to
any
other
?
And
then
the
Quakers
will
be
the
only
good
Christians
in
the
world
;
or
only
some
of
them
,
and
not
others
,
as
kneeling
and
prostrating
,
but
not
bowing
;
and
then
you
must
tell
us
what
makes
the
discrimination
.
Divine
Worship
serve
God
Civil
Nature
Dial.
p.
May
not
the
Churches
declaration
,
that
such
acts
are
intended
only
for
inferiour
Worship
towards
Images
or
Saints
,
make
a
sufficient
discrimination
between
such
acts
,
and
those
which
are
appropriated
to
God
?
Divine
Worship
Law
of
God
Christian
Church
Thou
shalt
worship
the
Lord
thy
God
and
him
only
shalt
thou
serve
.
Dial.
p.
Who
is
so
blind
as
not
to
see
,
that
this
prohibition
fell
upon
the
external
act
as
determined
to
be
a
sign
of
Religious
Worship
by
the
circumstances
in
which
it
was
required
?
Religious
Worship
Dial.
p.
Doth
not
this
justifie
the
Quakers
in
denying
to
give
any
external
honour
to
a
Creature
?
Civil
Worship
But
Dr.
allows
some
kind
of
Religious
Worship
to
be
given
to
a
Creature
.
civil
worship
But
he
allows
religious
respect
to
places
,
and
religious
honour
to
Saints
,
Dial.
p.
and
then
why
not
those
acts
we
give
to
Images
and
Saints
on
the
same
accounts
?
I
see
the
weight
of
this
whole
debate
lies
at
last
upon
this
determination
of
circumstances
Dial.
p.
but
how
comes
the
Dr.
after
all
the
great
bustle
he
makes
about
Gods
appropriating
external
acts
of
worship
to
himself
,
to
put
the
trial
of
his
cause
at
last
upon
the
determination
of
circumstances
?
Gods
appropriating
acts
of
religious
worship
to
himself
,
those
acts
Commandments
?
God
Murder
,
Theft
Gods
appropriating
acts
of
Divine
Worship
to
himself
.
Dial.
p.
How
can
the
nature
of
such
acts
be
determined
wholly
by
circumstances
,
unless
the
appropriation
of
them
be
taken
away
?
for
if
that
continues
,
the
Law
determines
the
nature
of
the
acts
.
religious
worship
peculiar
to
God
religious
worship
religious
acts
But
then
if
the
external
acts
of
worship
given
to
Creatures
in
the
Church
of
chance
to
prove
accompanied
with
such
circumstances
,
by
which
they
may
and
generally
are
understood
not
to
be
acts
of
Divine
Worship
but
of
inferiour
veneration
,
then
they
are
acquitted
from
the
guilt
of
Idolatry
according
to
the
Dr.'s
own
principles
.
Churches
Power
divine
worship
inferiour
worship
Law
of
God
Spartan
State
.
T.
G.
all
Dr.
's
discourse
about
discrimination
of
acts
of
civil
and
religious
worship
by
circumstances
,
Dial.
p.
is
only
a
popular
discourse
,
and
upon
enquiry
will
be
found
as
incoherent
and
weak
as
an
adversary
could
wish
.
First
,
Acts
take
their
nature
from
the
formal
reason
or
account
upon
which
they
tend
to
their
objects
,
and
from
thence
they
become
either
civil
or
religious
,
though
they
may
receive
another
denomination
from
the
circumstances
which
do
accompany
them
.
Religious
Worship
circumstances
,
no
it
must
be
taken
from
the
formal
reason
,
or
account
on
which
they
tend
to
their
objects
:
formal
reason
religious
worship
Christian
Emperors
civil
worship
divine
worship
divine
worship
same
acts
religious
worship
civil
worship
inferiour
sort
of
divine
worship
divine
worship
the
intention
outward
circumstances
external
acts
different
intention
divine
worship
civil
worship
inferiour
sort
of
divine
worship
Idolatrous
Worship
If
the
circumstances
of
time
,
and
place
,
and
such
like
do
so
restrain
and
limit
the
signification
of
external
acts
,
that
it
is
easie
to
discern
one
worship
from
another
,
how
can
you
make
it
out
that
the
people
did
not
give
religious
worship
to
when
in
a
most
solemn
act
of
devotion
,
it
is
said
,
that
the
people
worshipped
the
Lord
and
the
King
?
where
we
see
the
same
act
at
the
same
time
,
a
time
of
solemn
devotion
given
to
God
and
the
King
,
and
the
People
never
charged
for
giving
religious
worship
to
the
King
.
Kings
Chaplains
divine
worship
circumstance
of
time
and
place
alone
,
religious
worship
civil
worship
bowing
to
the
King
quite
different
account
bowing
to
God
bowed
to
the
King
divine
worship
religious
worship
house
of
Rimmon
civil
respect
Idolatrous
worship
T.
G.
H.
T.
G.
Dial.
p.
civil
worship
Dial.
p.
But
from
hence
it
appears
,
that
bowing
in
the
House
and
Presence
of
an
Idol
and
in
the
very
time
of
worship
,
is
not
Idolatry
:
Dial.
p.
But
suppose
men
should
ask
a
Bishop
blessing
in
a
Church
and
at
Prayer-time
,
meer
civil
account
spiritual
relation
spiritual
Fathers
natural
Parents
Spiritual
Respect
civil
worship
Spiritual
Respect
If
the
first
Christians
had
upon
their
knees
in
time
of
prayer
begged
S.
his
benediction
,
had
this
been
an
unlawful
Act
of
Worship
?
Bishop
blessing
But
is
not
this
an
act
of
the
same
kind
with
that
of
invocation
of
Saints
in
times
and
places
of
Divine
Worship
,
when
we
only
pray
to
them
to
pray
for
us
?
Patronage
,
Protection
Power
to
help
Divine
Worship
publick
Litanies
great
excellencies
to
carry
up
the
prayers
of
men
and
to
bring
down
help
from
above
.
i.
e.
to
pray
to
them
to
pray
for
them
Dial.
p.
T.
G.
that
by
the
Law
of
Nature
there
ought
to
be
some
peculiar
external
Acts
appropriated
to
the
worship
of
God
as
most
agreeable
to
his
incommunicable
excellency
:
solemn
Invocation
Roman
Church
a
casual
or
accidental
meeting
with
a
Bishop
at
Church
and
kissing
the
hem
of
his
Garment
,
or
asking
his
Benediction
on
ones
knees
.
But
where
there
are
different
objects
in
themselves
,
and
a
publick
profession
and
consent
that
those
acts
are
applyed
to
those
objects
upon
different
accounts
Dial.
p.
it
is
intolerable
impertinency
to
understand
such
Acts
as
are
in
themselves
equivocal
in
any
other
sense
than
the
Church
declares
,
as
applyed
to
Saints
or
Images
,
the
outward
Acts
of
Worship
,
as
bowing
,
kneeling
,
are
used
only
as
tokens
,
or
expressions
of
an
inferiour
respect
and
Veneration
.
common
consent
and
publick
profession
supreme
God
inferiour
Spirits
different
degrees
of
Worship
Supreme
Deity
that
made
and
governs
the
world
intolerable
impertinency
intolerable
impertinency
falling
down
to
Worship
him
an
equivocal
Act
due
to
God
over
all
,
Blessed
for
evermore
.
declaration
of
a
Church
inferiour
respect
and
Veneration
Idolatrous
Worship
Doth
not
Dr.
say
that
was
excused
from
Idolatry
,
because
of
the
publick
profession
he
made
,
Dial.
p.
that
he
intended
not
the
Worship
to
the
Idol
,
but
to
his
Master
?
And
will
not
the
same
plea
hold
for
us
who
declare
we
do
not
give
Soveraign
Worship
to
any
Creatures
,
but
only
inferiour
Worship
?
inferiour
Worship
true
and
Supreme
God
God
of
Israel
same
Act
different
manner
Go
in
Peace
Civil
Worship
Religious
Worship
Divine
Worship
Dial.
p.
that
external
signs
whether
of
nature
or
Religion
are
to
be
interpreted
by
the
publick
and
common
practice
of
those
who
use
them
,
and
not
by
the
secret
and
particular
intentions
of
this
,
or
that
Person
.
Monsieur
Daillé
signs
of
Religious
Worship
,
as
uncovering
the
Head
,
kneeling
or
prostrating
the
body
at
the
sound
of
a
little
bell
,
and
such
other
actions
are
the
plain
and
ordinary
signs
of
the
adoration
of
the
Host
;
and
are
so
appointed
by
the
Church
of
and
so
understood
by
those
who
generally
practise
it
;
therefore
,
those
who
do
use
these
outward
signs
are
to
be
understood
to
give
adoration
to
the
Host.
inferiour
worship
publick
practice
of
those
who
use
them
Religious
Worship
publick
declarations
secret
intention
that
such
Acts
when
they
are
of
the
nature
of
Religious
Worship
,
are
to
be
interpreted
by
the
common
and
publick
practice
,
and
not
by
particular
intentions
Primitive
Church
I
think
you
are
turning
Quaker
,
Dial.
p.
for
this
is
their
principle
,
do
not
they
alledge
Christs
precept
against
swearing
,
and
then
say
who
dares
alter
what
God
himself
hath
appointed
?
I
only
mentioned
this
by
the
by
,
to
let
you
see
what
kind
of
principles
the
Dr.
makes
use
of
to
combate
the
Church
of
T.
G.
that
there
is
now
no
Law
of
God
binding
men
concerning
these
external
Acts
of
worship
,
and
therefore
it
is
in
the
Power
of
the
Church
to
appoint
these
as
well
as
other
Rites
and
Ceremonies
,
Dial.
p
and
to
determine
the
signification
of
them
.
Religious
worship
Vniversal
Church
But
we
declare
our
meaning
in
those
which
Dr.
calls
appropriate
Acts
of
Divine
worship
,
when
we
apply
them
to
any
creatures
,
Dial.
p
to
be
only
to
use
them
as
tokens
of
inferiour
respect
and
Veneration
:
as
Invocation
,
Building
of
Temples
and
Altars
,
burning
of
Incense
,
making
of
Vows
,
But
that
which
God
hath
forbidden
is
,
that
we
shall
not
use
them
to
any
besides
himself
,
as
tokens
of
that
inward
submission
of
our
souls
which
is
proper
to
him
.
Dial.
p.
that
the
Appropriation
of
these
Acts
by
the
Law
of
being
taken
away
by
the
ceasing
of
that
Law
,
they
are
now
to
be
looked
on
as
indifferent
Rites
and
Ceremonies
?
tokens
of
inferiour
respect
and
veneration
,
inferiour
Religious
worship
rooting
it
out
not
to
be
Idolatry
Religious
worship
Christian
Church
inferiour
Religious
Worship
Dial.
p.
that
Christ
appropriates
the
Titles
of
Good
,
Father
,
and
Master
to
God
,
and
yet
we
apply
them
to
men
in
a
different
sense
,
and
why
may
we
not
do
the
same
in
equivocal
Acts
of
Worship
?
inferiour
Religious
worship
Divine
Matters
Civil
worship
inferiour
sort
Rabbi
,
Father
inferiour
sort
of
Religious
worship
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
degrees
of
Religious
worship
Religious
worship
lower
degrees
This
is
a
scruple
which
hath
troubled
the
Doctours
notions
from
the
beginning
T.
G.
Dial.
p.
That
Sacrifice
in
general
is
both
by
the
custom
of
the
Church
and
the
consent
of
all
mankind
(
as
S.
teaches
)
appropriated
to
signifie
the
absolute
worship
due
only
to
God
.
For
the
particular
sacrifice
of
the
Body
and
Blood
of
Christ
,
the
nature
and
dignity
thereof
requireth
that
it
be
offered
to
God
alone
.
Augustines
Authority
T.
G.
than
the
consent
of
mankind
about
Sacrifice
.
T.
G.
T.
G.
sacrifice
ought
still
to
be
appropriated
to
the
peculiar
Worship
of
God
.
Dial.
p.
What
advantage
doth
the
Doctor
get
,
by
insisting
so
much
on
that
question
,
why
Sacrifice
may
not
be
offered
to
Creatures
as
well
as
other
external
Acts
of
Worship
,
Dial.
p.
for
he
can
only
infer
from
thence
that
in
such
case
the
Church
of
might
possibly
have
no
external
act
of
Worship
appropriated
to
God
,
if
she
have
none
but
Sacrifice
;
but
whilest
she
hath
no
such
custom
as
offering
Sacrifice
to
Saints
and
Images
,
't
is
manifest
he
cannot
accuse
them
in
that
point
of
having
no
external
Act
of
Worship
proper
to
God
,
or
of
giving
it
to
any
besides
him
.
B.
Virgin
general
consent
of
mankind
in
appropriating
Sacrifice
to
God
.
antecedent
reason
absolute
worship
of
God
same
reason
Divine
Institution
consent
of
mankind
Christian
Church
Divine
worship
appropriate
Sacrifice
to
God
peculiar
act
of
external
worship
Act
of
Adoration
significant
Ceremony
total
subjection
no
one
Act
of
external
adoration
natural
Act
of
Divine
worship
,
no
external
Act
of
it self
worship
of
God
of
themselves
antecedent
reason
Roman
Church
To
what
miserable
shifts
Dial.
p.
are
men
put
when
they
would
have
such
trivial
kind
of
arguing
as
this
to
pass
for
solid
reasoning
:
and
it
must
be
a
hard
world
when
a
man
of
the
Doctours
abilities
must
be
forced
to
feign
that
he
doth
not
know
how
the
same
Sacrifice
may
be
a
propitiation
for
sins
and
a
thanksgiving
for
benefits
,
especially
the
Sacrifice
of
the
Altar
being
the
same
with
that
of
the
Cross
,
in
which
all
the
differences
of
the
legal
Sacrifices
were
fulfilled
.
Divine
worship
for
the
Honour
of
his
Creatures
Sacrifice
for
the
quick
and
the
dead
?
Why
may
not
we
say
Dial.
p.
We
offer
this
Sacrifice
to
God
in
the
honour
of
S.
to
testifie
our
application
of
it
in
thanksgiving
for
the
favours
and
Graces
bestowed
on
him
?
Sacrifice
in
your
Church
is
appropriated
to
the
Honour
of
God
Sacrifice
doth
not
signifie
the
Worship
of
God
of
it self
,
but
by
institution
or
consent
of
mankind
.
Honour
due
only
to
God
signifie
the
honour
due
to
his
Creatures
?
Dial.
p.
Is
it
not
for
the
honour
of
a
Person
to
praise
God
for
him
?
and
Sacrificing
being
the
offer
of
a
present
in
token
of
gratitude
,
doth
that
diminish
or
add
to
the
Act
of
thanksgiving
?
And
if
it
be
a
greater
declaration
of
thanksgiving
,
it
must
consequently
be
a
greater
declaration
also
of
the
honour
of
the
Person
for
whom
it
is
offered
.
Sacrifice
for
the
honour
of
the
Saints
,
consequential
Honour
intended
and
designed
Honour
of
the
very
Act
it self
Majesty
in
honour
of
your
Majesty
and
of
the
Groom
of
your
Stole
,
Chamberlain
of
your
Houshold
Missal
.
We
make
this
Oblation
to
thee
O
Holy
Trinity
,
and
for
the
honour
of
the
Blessed
Virgin
and
all
Saints
designed
and
intended
honour
B.
Virgin
We
offer
these
Cakes
to
the
honour
of
the
Blessed
Trinity
and
the
Virgin
Eucharistical
oblations
his
own
Son
to
be
a
propitiatory
Sacrifice
for
the
quick
and
the
dead
.
the
present
Present
to
God
own
Son
Son
of
God
bestowing
him
to
part
with
your
whole
right
and
interest
in
him
?
proper
Sacrifice
true
and
proper
Sacrifice
who
was
to
carry
the
Blood
into
the
Holy
of
Holies
,
and
there
to
make
intercession
for
the
People
?
great
High-Priest
of
our
profession
entred
within
the
Vail
,
and
is
there
making
intercession
a
full
,
perfect
,
and
sufficient
Sacrifice
,
Oblation
and
satisfaction
for
the
sins
of
the
whole
world
?
Whole
Eucharistical
Office
commemorative
Sacrifice
Natural
Being
true
and
proper
Sacrifice
for
Sin
consumptive
change
propitiatory
Sacrifice
shedding
of
Blood
consumptive
change
Sacramental
change
true
,
real
,
proper
propitiatory
Sacrifice
of
the
Son
of
God
Body
and
Soul
upon
the
Altar
,
giving
God
thanks
for
the
Graces
of
his
Saints
?
T.
G.
Dial.
p.
arguments
against
it
,
might
have
been
expected
from
the
pen
of
a
argue
like
Because
his
Reasons
against
the
Sacrifice
of
the
Mass
will
hold
against
that
of
the
Cross.
Why
,
he
looks
upon
it
,
as
a
monstrous
absurdity
for
us
to
pretend
,
first
to
make
our
God
with
speaking
five
words
,
then
to
offer
up
God
himself
unto
God
as
a
Sacrifice
and
consequently
to
suppose
him
destroyed
,
and
this
all
to
testifie
our
submission
to
God
.
And
do
not
you
think
these
expressions
highly
injurious
to
that
inestimable
Sacrifice
which
Christ
himself
Offered
upon
the
Cross
?
Dial.
p.
Eternal
Son
Were
not
the
scandalized
at
that
most
in
the
Sacrifice
of
the
Cross
,
the
Offering
of
God
to
God
?
crucified
Saviour
suffering
Messias
,
was
to
the
Jews
a
stumbling-block
,
and
to
the
Greeks
foolishness
.
the
offering
up
of
God
to
God
,
Eternal
Son
of
God
Might
not
he
be
said
,
to
offer
up
God
himself
to
God
as
a
Sacrifice
?
Divine
Sacrifice
Might
not
those
T.
G.
who
were
at
the
foot
of
the
Cross
,
Dial.
p.
offer
up
the
Son
of
God
on
the
Cross
to
the
Father
?
New
Divinity
propitiatory
Sacrifice
T.
G.
Christs
Sacrifice
But
what
doth
Dr.
talk
of
our
making
and
destroying
God
in
the
Mass
,
since
we
believe
that
the
same
Christ
who
is
in
Heaven
is
whole
under
either
species
Dial.
p.
and
his
Blood
to
be
separated
from
his
Body
not
really
,
but
Mystically
only
and
in
representation
.
true
,
proper
propitiatory
Sacrifice
consumptive
change
Mass
?
not
the
Elements
,
but
Christ
under
them
,
proper
Sacrifice
that
Christ
is
whole
under
either
species
,
and
his
Blood
separated
from
his
Body
not
really
,
but
Mystically
only
,
and
in
representation
?
Whole
Christ
under
the
bread
,
and
whole
Christ
under
the
wine
;
and
the
blood
separated
from
the
Body
not
really
,
but
mystically
only
,
and
by
representation
.
Mystical
Divinity
the
body
of
Christ
doth
remain
whole
and
entire
,
true
proper
Sacrifice
Body
of
Christ
true
and
proper
Sacrifice
really
separated
propitiatory
Sacrifice
whole
and
entire
Sacrificial
Acts
proper
Sacrifice
?
T.
G.
proper
sacrifice
T.
G.
that
Religion
which
admits
no
external
visible
Sacrifice
,
Dial.
p.
must
needs
be
deficient
in
the
most
signal
part
of
the
publick
worship
of
God
.
external
and
visible
Sacrifice
mimical
gestures
the
essence
of
the
Sacrifice
consists
in
the
change
visible
change
external
and
visible
Sacrifice
change
of
the
Elements
after
Consecration
into
the
Body
of
Christ
,
destructive
change
swallowing
down
,
and
consumption
of
the
species
after
Consecration
by
the
Priest
?
Body
of
Christ
whole
and
entire
changing
ones
seat
Body
of
Christ
T.
G.
whole
and
entire
in
pronouncing
the
words
of
consecration
upon
which
the
Body
of
Christ
is
under
the
species
of
Bread
,
and
the
Blood
under
that
of
Wine
,
and
so
separated
from
the
Body
?
T.
G.
whole
Christ
real
separation
external
and
visible
Sacrifice
external
and
visible
defect
T.
G.
But
what
makes
Dr.
so
bitter
against
the
Sacrifice
of
the
Altar
,
since
the
most
true
and
genuine
Sons
of
the
Church
of
do
allow
it
Dial.
p.
as
Mr.
and
Bishop
and
doth
not
this
rather
look
like
betraying
the
Church
of
than
defending
it
Publick
Acts
T.
G.
blasphemous
Figments
,
and
dangerous
Impostures
.
true
proper
Sacrifice
that
the
Eucharist
is
a
commemorative
and
representative
Sacrifice
,
T.
G.
It
is
therefore
enough
,
that
the
Eucharist
is
the
Sacrifice
of
Christ
on
the
Cross
,
as
the
Sacrifice
of
Christ
on
the
Cross
is
represented
,
renewed
,
revived
,
and
restored
by
it
,
and
as
every
representation
is
said
to
be
the
same
thing
with
that
which
it
representeth
.
Pet.
Heylins
commemorative
Sacrifice
Heylins
Introd.
n.
T.
G.
T.
G.
English
Liturgie
Sacrifice
of
Praise
and
Thanksgiving
the
remembrance
of
a
Sacrifice
a
Commemorative
sacrifice
But
he
quotes
Bishop
saying
,
Take
from
the
Mass
your
Transubstantiation
,
and
we
will
have
no
difference
with
you
about
the
sacrfiice
.
commemorative
sacrifice
Ad
Bell.
Apol.
Resp.
p.
it
was
properly
Eucharistical
the
nature
of
peace-offerings
,
concerning
which
the
Law
was
,
that
he
that
offered
should
partake
of
them
We
yield
you
that
there
is
a
remembrance
of
Christs
sacrifice
;
but
we
shall
never
yield
that
your
Christ
being
made
of
Bread
is
there
sacrificed
.
T.
G.
T.
G.
Dial.
p.
saith
,
supposing
this
sacrifice
were
allowed
,
yet
this
doth
not
prove
that
we
reserve
any
external
Act
of
worship
belonging
to
all
Christians
,
because
this
sacrifice
belongs
to
the
Priests
only
to
offer
.
T.
G.
that
nothing
is
more
notorious
than
that
those
of
the
Church
of
are
bound
on
every
Sunday
and
Holy
Day
to
hear
Mass.
To
hear
Mass
Dian.
Sum.
p.
a
man
is
not
bound
to
hear
a
word
that
is
said
:
By
this
external
Act
Dial.
p.
they
testifie
the
uniting
their
intention
with
the
Priest
as
the
publick
Officer
of
the
Church
in
the
Oblation
of
the
sacrifice
.
directing
intentions
uniting
Intentions
Priests
intention
hearing
Mass
Priests
Intention
Peoples
uniting
their
intentions
Peoples
intentions
be
united
Peoples
uniting
their
intentions
In
the
name
of
Christ
doubtless
,
for
the
People
have
no
power
to
do
it
.
no
power
uniting
the
Peoples
intentions
seeing
Mass
uniting
their
intentions
T.
G.
Priestly
Office
Peoples
uniting
their
intentions
Peoples
Intentions
T.
G.
that
this
sacrifice
belongs
only
to
the
Priests
and
not
to
the
People
T.
G.
T.
G.
he
cannot
find
the
Citation
in
the
place
quoted
by
him
;
but
he
dares
affirm
that
was
not
so
silly
a
Divine
as
to
deny
it
to
belong
to
the
People
to
offer
the
sacrifice
by
and
with
the
Priest
.
Dial.
p.
belong
to
the
People
T.
G.
Cajetans
bare
opinion
that
the
Priests
do
offer
the
sacrifice
for
themselves
and
others
to
unite
their
intentions
with
the
Priests
in
the
oblation
whose
sake
whose
name
For
there
are
other
sacrifices
which
every
one
may
offer
for
himself
,
and
those
,
Cajetan
,
are
spiritual
sacrifices
of
Devotion
and
Vertue
;
but
for
the
sacrifice
of
the
Altar
,
that
belongs
only
to
the
Priests
and
Officers
of
the
Church
.
meum
ac
vestrum
sacrificium
Roman
Church
Liturg.
Lat.
while
the
Offertory
is
singing
;
i.
e.
the
oblations
are
made
by
the
People
and
laid
upon
the
Altar
that
they
might
be
consecrated
.
Ordo
Romanus
Wine
:
of
which
Cassandr
.
Liturg.
c.
that
the
Arch-deacon
took
as
much
and
laid
upon
the
Altar
,
as
would
serve
for
the
people
that
were
to
communicate
.
Concil.
Matis
.
c.
Capit.
Car.
M.
l.
common
bread
Sirmond
.
de
Azym
.
c.
Latin
Church
leavened
Bread
Roman
Church
Son
of
God
common
manner
unsanctified
hands
that
she
wondred
that
the
Bread
which
she
made
with
her
own
hands
should
be
called
the
Body
of
Jesus
Christ
Joh.
Diac.
in
vit.
Greg.
c.
unleavened
bread
Saints
,
Inauguration
Princes
,
Consecration
Bishops
,
Marriages
Sirm.
de
Azy
.
c.
Bona
de
reb
.
Liturg.
l.
Christs
Body
Cypr.
de
Opere
&
Eleemosyn
de
aliena
oblatione
communicare
Aug.
Serm.
de
temp
T.
G.
Eucharistical
Sacrifice
proper
propitiatory
sacrifice
Cassand
.
consult
.
de
Sacrif
.
Corp.
&
Sang.
Christi
.
Eucharistical
Office
Oblations
,
Prayers
,
Thanksgivings
,
Consecration
,
Commemoration
,
Distribution
,
Participation
true
and
proper
sacrifice
Body
of
Christ
external
Act
of
Worship
peculiar
external
worship
appropriated
to
God
which
is
to
be
performed
by
all
Christians