over-rule all is in so dangerous a condition This will appear if they consider First that through the pretended infallibility of their Head they can have no certain ground-work or Reason of their belief but are in a way to lose all true Faith For let the Cardinal make the Proposition If the Pope could Erre or turn Heretick then would the Church be bound to this Absurdity or inconveniency of taking Vice for Vertue Error for Truth This he plainly laies down in his 4. Book de Pontifice and its good Doctrine in Italy and Spain Then let the Gallican Church and more Moderate Papists make the Assumption But the Pope may turn Heretick what can the Conclusion speak but the hazard of that Church which will be under such a pretended infallible Head Secondly That by being of that Communion they are taught to appropriate to themselves the Name of Catholick and thereby bound to an uncharitable condemning of all other Christians and to a necessity of proving many Novel Errors to be ancient Catholick Doctrine We do not envie them the Title of Catholicks that they should enjoy it together withall other Chrictians who are baptized into the Catholick Faith and do profess it without any destructive Heresie but the appropriating of that Title to themselves and that in regard of those special superadded Articles of Faith proper to that Church implies all other Christians to be no better then Hereticks and excludes all conditions of Peace unless they will come in as the Israelites to Naash with their right eyes put out 1 Sam. 10. Whereas upon due trial we may confidently affirm it will appear that no Church of known and ancient denomination as Greek Asian African British doth less deserve to be called Catholick or has more forfeited that Name because none so much falsified her trust whether we consider the Errors entertained or the Imposing them as Catholick and Christian Faith The three great concernments of Religion and so of the Church are the Faith professed the Worship practised the Sacraments administred all which are dangerously violated in that Church For first How have they kept the Faith undefiled which the Athanasian Creed so severely enjoyns that have mixed it with such New superadded Articles and lay the foundation of their belief upon the uncertain perswasion of a pretended Infallibility Secondly The Worship of God is there violated by the performing it in an unknown tongue for without understanding the people cannot say Amen The prayer on their parts is but a sacrifice of fools not a reasonable service Again Violated in yielding to the Creature an undue religious service as may appear by what is said in the three first Chapters of this Book Lastly Sacraments violated by addition of New ones and those properly so called A great invasion it is upon Gods property if any man or Church hold out that for the Sacramental Sign and Instrument of Grace which God who is the only Author of Grace has not appointed to be so Again upon that which our Saviour did undoubtedly institute a great invasion is made by first taking away the substance from the outward Elements and then taking away from the people half of that which remains Our Saviour said Drink ye all of it Mat. 26.27 The Church of Rome saith Ye shall not all Drink of it Nay None of you shall but the Priest only Add to this the Impossibility they put themselves upon as I said to prove all their New Articles of belief for which they will be the only Caâ—holicks to be the Ancient Faith and Catholick Doctrine of the Church They will hardly be brought to say The Church may make New Articles of Faith but rather The Church may declare what was before but implicitly believed This is true if duly explained yet will it not excuse the boldness of that Church For when the Church declares any thing as of Faith which was not expresly taught before it is such a Truth as was necessarily conteined and couched in the confessed Articles of the Creed and by immediate consequence clearly thence deduceable as the Consubstantiality of the Son declared against the Arrians the two Wills in Christ against the Monothelites the continuance of the Humanity in its own nature and substance against the Eutychians This is that which Vincentius saith in his 32. chap. What else did the Church endeavour in the Decrees of Councils but that what before was simply believed might afterward be more diligently and explicitly believed And to shew that the Articles of faith do not increase in Number but in the dilatation of more ample knowledge He aptly uses the similitude of the several parts of the Natural body which are as many in a childe as in a grown man no addition made of new parts for that would render the body monstrous but each part is dilated and augmented by degrees To this purpose he in his 29. chap. When therefore the Romanists can shew their Novel Articles by immediate and necessary consequence deduceable from the confessed Truthes of that Creed into which we are baptized then and not till then can we excuse this boldness in adding to the Christian Faith this uncharitable Pride in boasting themselves the only Catholicks III. May they consider how their Masters being engaged in such necessity of making good the pretended Catholick Doctrine of that Church are often forced to wink at the light and go on blindfold Their Masters acknowledg and so does their Trent Council that the worship of Saints and Angels Invocation of them Adoration of Images is not commanded but commended as profitable Why then should Scripture be so oft alledged to deceive the unwary why are they retained as profitable when Experience shews what a scandal is thereby given to Jews and Turks what offence to so many Christians as protest against them what a stumbling block to their own people exposed thereby to the danger of Idolatry They acknowlege that our Saviour instituted the Sacrament and administred it in both kindes and that it was so from the beginning received and practised in the whole Church yet will not the Court of Rome suffer the people so to receive it And in their defence of this half Communion they acknowledge if the Church alter any thing in or about the Sacraments yet it must be Salvâ illorum substantia saving their substance Concil Trid. ses 21. c. 2. which notwithstanding they can take away the whole substance of the Elements and defraud the people of the half of what is left and notwithstanding our Saviours Institution and the Custom of the whole Church for so many ages This custom must be held for a Law which none may contrary as that Council decrees in the same chap. They acknowledge it is fit the people communicate with the Priest in every Mass i.e. they acknowledge it is fit there should be no private Masses and they wish it were so and yet decree the contrary cap. 6. de Missa So
examination and for reasons following it will appear plainly that the worship as by them allowed and performed to Saints and Angels must be call'd Religious according to his first and stricter sense of Religion and so by his own confession undue to Creatures But before we come to our reasons let us hear how Greg. Val. in Tho. 2. 2ae disp 6. qu. 1. punct 2. de Val. expresses this matter a little more clearly He speaking of the Acts of the vertue of Religion as the School calls it tells us some of them pertain to it remotè imperativè remotely and only as commanded by it this with Mr. Spencer is religious in the larger sense some pertain to it proximè elicitive immediately and more inwardly proceeding from it and declaring a subjection due to God such acts are prayers oblations sacrifices vows c. This is religious in Mr. Spencers first and stricter sense accordingly the Schoolmen treat of those particulars as Acts or immediate exercises of the vertue of religion Now albeit Valentia and Mr. Spencer and all of them affirm that religious worship according to this sense is due only to God which is a great truth and do deny that the worship they give to any creature is to be called religious so or that it pertains to religion in that stricter sense which is also true as to many things they do to Saints and Angels being not so much as remotè and imperativè by way of command from true religion yet as used and exercised by them those acts of their worship are interpretativè acts of religion according to the first sense so to be interpreted and accounted of as to them and their performance as all undue and misapplied worship given to the Creature in way and exercise of religion yea given to a false God is to be accounted of This will appear in the reasons following The first reason shall be that which Azorius one of the same Society gives How the Romish creature-worship must be accounted religious Azor. Instit Mor. part 1. l. 9. c. 10. qu. 2. because the virtue of religion is not of two kindes one which gives God his worship and another which gives worship to Saints their Images and Reliques And they saith he that think religion is not of one kind are moved by the reason of the several kindes of dignities and excellencies in things this was Mr. Spencers reason of his several sorts of worship as above nu 3. and so it is Bellarmines reason but religion saith Azor is not a virtue which generally gives to any one worship for the excellency but which gives Divine worship and honour to God and * Non igitur religio quicquid excellit honorat colit sed â—â—icquid divinum est et quâ ratione divinum est quemadmodum ergò unus Deus est fic una quoque specie religâ—o est Azonâ— ibid. therefore the virtue of religion does not honour and worship whatsoever excels but whatsoever is Divine and as it is Divine wherefore as God is but one so religion is but one in kinde Now this is very true and rational and concludes all religious worship to be Divine and only due to God and that albeit there be an honour due to such excellencies an honour commensurate to them yet not a religious worship But what will Azorius then say to the religious worship given to Saints and their Images in the Church of Rome It is the objection immediately following and he answers not by mincing the matter as most of his fellowes do by saying it is religious in a remote or a large sense such a sense as considering what they do and allow in that Church speaks nothing to the purpose or by saying it is an act of special observance as Greg. de Val. would lessen it to no purpose as see below num 8. or by other frivolous distinctions used by them in this point of worship No. He seemed to consider what is done and allowed in their Church and that all such excuses help not therefore * Sanctos honoramus non solum co cultu quo homines virtute dignitate praestantes sed etiam divino cultu qui est actus religionis Sed divinos cultus honores non damâ—s sanctis propter seâ—psos sed propter deum qui eos sanctos effecit Azor. ibid. qu. 5. he saith down right and saith it often in this chapt that it is Divine which in Mr. Spencers strict sense is religious honour and worship which is given to Saints in erecting Altars Offering making vowes to them invoking of them c. and excuses it from Idolatry by saying it is given them not for themselves but for Gods sake that made them such But there is enough in Greg. de Val. and Bell. and other Romish writers to shew that divine honour given to the creature though with such reference to God cannot be defended which is a great truth so then between these truths the Church of Rome must be in a great strait it gives and allowes according to what Azorius proved a divine and religious worship to creatures and according to the truth that the other deliver it cannot be defended in it Second reason What does religion in Mr. Spencers strict sense sound but that virtue and devotion of the heart which sends out such expressions of subjection and worship in the exercises of religion and what is the Romish worship but the exercise of that devotion or religion which is in the heart of any Romanist so desiring to express it self and how is it expressed and performed but by their addresses to God Saints Angels by the former acts of Religion Prayers Praises Vows Offerings Look into their offices private publick observe what is done at their Altars Shrines Images what prayers offerings vows made there see their incense burned before an Image which is a consumptive oblation and as much as was done to the brazen Serpent and as for Prayer one of the Acts of religion under it * Val. disp 6. qu. 2. de oratione â—unct 10. Valentia puts their dayly recital of the office which contains prayers to Saints and Angels and therefore this worship by prayers vows to Saints in their way of religion must belong to religion in the first sense as immediate exercises thereof Thirdly they do not only use those immediate acts of religion prayers praises vows giving them to Saints in their exercise of religion but in these religious acts joyn the Saints with God Athan Orat 4. contra Arianos which Athanasius makes an Argument of the unity of the Son with the Father else he could not be joyned with him in prayers in praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joyn the Son to the Father which he denies to all creatures so when St. Paul prayes 1 Thess 3.11 Now God himself and our Lord Jesus direct c. Now see how in the Church of Rome they joyn the
Saints with God in their vows as at entrance into some religious orders I vow to God and the blessed Virgin in their Praises that Psalm or Hymn venite adoremus Psal 99. is in some of their books thrice broken by Ave Maries inserted Bellar. and Valentia close some of their books thus Laus Deo Beatae Virgini praise to God and the blessed Virgin and as I remember in the Lyons Edition Bellarm. closes his book de cultu Sanctorum thus Laus Deo Virginique Mariae Jesu item Christo praise be to God and to the blessed Virgin Mary also to Jesus Christ the Eternal Son of God the like is done by Valentia at the end of some of his books Now what is this but to set her if not in equal rank with God yet surely as high as the Collyridians did And what can this import but religion in the first sense A presumptuous entrenching on what is due to God Fourthly when they divide worship into Latria and Dulia it is not a Division of the word worship at large as when it is divided into religious and civil but it is a division of religious worship given by them with this distinction to God and the creature in the way and exercise of their religion also the word service implied in Dulia being not a civil service with them necessarily implies a religious service such as God forbids to be given to creatures also when they affirm the same worship given to the Image of Christ as to Christ is it not religious in the high sense The defenders of this take ground from their known Church Hymn Hail O Cross our only hope c. as the * Bel. l. de Imag. c. 19. fundamenâ— Cardinal acknowledges and would shift it off by many figures in the speech Lastly when they pray to God which they grant is the exercise of religion in the strict sense they acknowledge they do it by the mediation of Saints and Angels prayed unto for that purpose and what is this else but a performing of the creature-worship out of the virtue of religion and in way of religious offices or devotions in and together with and in order to a worshipping of God at the same time begging of God the gift of mercy and begging the Saints mediation for presenting that prayer or joyning his intercession with it As for his large and lax sense of religious for that which proceeds from and belongs to religion Religious in their large sense not excuse their creature-worship it is so general that it brings in all the duties of the second table as that act of mercy he instanced in out of Ja. 1. ult And here by that and his other instance out of Lev. 7.6 we might expect if he will have this creature-worship any way belong to religion he should have showen it commanded by God as those two particulars were which he brought as instances but it is the profession of this Author in the name of his Church that it is not commanded but commended as good and profitable i. e. as invented and taken up of themselves and pertaining to and proceeding from religion i. e. the religion of the Romish Church far from being Catholick in this point indeed if we speak of a worship due to Saints and Angels that is an acknowledgement and honour we owe them answerable to the worth and excellency in them it is a duty or thing commanded and so religious in that large sense by the fifth commandment yea and tends finally to Gods honour as the Author of all gifts and excellencies in the creature And we are ready to express this inward acknowledgment or honour and do it sufficiently by celebrating their memories by thanksgiving to God for them by proposing their vertuous examples for imitation but as for the worship they perform and plead for whatever inward acknowledgment they pretend to have commensurate to the worth of those glorious creatures yet such are the acts they express it by as do plainly shew it a worship neither commanded nor commended nor consistent with that worship which we finde commanded those acts and acknowledgments of honour and subjection which God requires in his worship Lastly the examples he brings out of Scripture for countenancing his worship who sees not how far they fall short of what he should prove They are of Lots bowing to the Angels that came unto him and of the Shunamite worshipping Elisha and the Captain of fifty Elias p. 25. and this he will have religious worship because of their Authorities derived and acknowledged only from faith and religion Be it so and that they had a motive for that worship more then meerly â—ivil we need not fear if it be call'd religious in so large and remiss a sense viz. such a religious worship or reverence as is given to holy men living But I would ask this Author if it would not be held abominable in the Church of Rome to give unto any holy men living the worship and service they do to Saints departed as to erect Altars Temples to them fall down before their Images burn incense to them make vows and prayers to them at any distance and in the same forms and in the same place and time where and when they do to God Well leaving this for him to think of Mr. Spencers mincing of the matter hear how he concludes this discourse pag. 27. where to the praise of his ingenuity but prejudice of his undertaking he saith If any wilfully deny all kind of religious worship in how large a sense soever to be lawfully exhibited to any save God alone so long as he yields the thing it self that is to exhibit reverence and worship to persons and things in acknowledgment of the supernatural gifts and graces and blessings of God wherewith they are enriched let him call that worship Christian or pious or an extraordinary rank of civil worship I shall not contend about the name when the thing is done This is fair if he deal plainly and do not expect by seeming to be content with the thing we yield such a thing as they make of this worship for we are ready to yield the thing that is due that is a reverence and honour commensurate to their excellency as much or more then was given to holy men living and to do it by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bowing or prostration where it can be done to an Angel if visibly appearing to us as to Lot And as for the Saints departed they are not by reason of their absence capable of that which was given to holy men living but we are willing to express the honour we owe them as we can by commemorating and praising their vertues propounding their examples for imitation And if we must properly speak what the worship is which they exhibit to the Saints departed Superstition it must be call'd superstition which as the notation of the word shews is a
of authority as well as excellency of grace and holiness and still there is such Authority in the Bishops and Pastors of the Church and that Authority not Civil properly but Ecclesiastical and upon that Authority a subjection due to them Heb. 13.17 in things pertaining to Religion and Conscience and the honour or worship thereupon due to them as it may in his large sense be called Religious which we every where grant without prejudice to our or advantage to his Cause so may it better be call'd the Civil Ecclesiastical worship because as in the world so in the Church there is a policy or government for the Church below as a City and society within it self and does also with that above make up the whole City of God Therefore are we call'd by the Apostle Concives fellow Citizens Eph. 2. But 2ly Albeit Saints and Angels belong to the higher part of this City the triumphant and as to the state they enjoy are of higher dignity and glory then any in the militant or part below yet being not capable of that conduct of souls as the Governours and Pastors in the lower city are they cannot challenge that subjection from us nor the worship that arises upon it Nor can they by reason of their distance receive from us those tenders of worship and honour which are applied to holy men living * Eo cultu dilectionis societatis qu in hâ—c vita Sancti homines contra Faust l. 20. l. 21. S. Aug. determins it thus We honor the Martyrs with that worship of love and fellowship wherewith Holy men in this life are worshiped Of fellowship with reference to the Apostles fellow-citizens and of holy men living with reference to supernatural gifts and graces and the honour thence arising such as we give to men upon the account of holiness and such graces though they have no authority over us and let the Saints departed have all such honour inward or outward that they are capable of Lastly If this Author will drive those places of Scripture he cited for authority of Saints and Angels so far as to prove the worship due which they give unto them as his Mr. the Cardinal endeavoured by the like places to defend the invoking of them He may take answer from S. Aug. determining what manner of worship is due unto them as above the worship of love and fellowship and * Charitatis non servitutis Aug. de vera Relig. c. 55. elswhere the worship of charity not subjection or service or from S. Paul Eph. 2. saying we are fellow-Citizens or from the Angel Rev. I am thy fellow-servant And if they will still make use of such places as this Author alleaged it will be easie to shew how inconsequent the argument is from such places of Scripture how insufficient to prove such a worship as is allowed by the Church of Rome To conclude This Author will not say we are mistaken Recapitul of the premises when we affirm that all worship properly religious and according to his first and stricter sense is due to God and not to be exhibited to any Creature Nor can he say we are mistaken in proving that truth by this Scripture Thou shalt worship the Lord c. unless he will deny this Scripture speaks of worship properly religious It remains then that our mistake if any must be in concluding by this Scripture their creature-worship to be unlawful That we are not herein mistaken appears by what has been said already First by that which is said above to shew the worship they exhibit by Oblations Incense Invocation Vows adoration of Images belongs and must be reduced to that sort of worship which is proper to Religion in the first and stricter sense Not only the effect of Religion but part of it I mean as performed and misapplyed by them and I would it were not the greater part of their Religion Secondly by the insufficiency of what this Author has said to the contrary in putting off the imputation from themselves and fastning the mistake on us As first his pretence from the immediate signification or bare importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text which speaks a bowing or prostration of the body and is common to the religious and the civil worship to the worship of God and the Creature and accordingly all the instances and examples he brought speak no more then that outward reverence and worship shewen in bowing the body Whereas this comes not home to our charge laid upon their worship and cautioned against by this Scripture viz. their worship exhibited to creatures by the above said acts and exercises of religion and devotion Secondly his pretence of religious in his larger sense as sufficient which is as short of the purpose as the former for so all the duties of the second Table as we saw above may be called religious i. e. pertaining to and commanded by Religion but here we speak of the acts of worship proper to religion or exhibited in the way and exercises of Religion and Devotion which in their worship are such as are proper to the worship of God the same by which our religion and devotion to God is exercised as Vows Invocation c. or such as are proper to the Heathen worship in the exercise of their religion and devotion to their greater or lesser deities as adoration of their Images whom they pretend to worship All this will farther appear by the next part of this Scripture and him only shalt thou serve Him only shalt thou serve Mat. 4.10 Here he would fasten a mistake upon us Of Latria or service properly due to God by a misunderstanding of the word Serve pa. 28. why so because having examined all the places of Scripture where this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated serve he findes it signifies that religious worship which is exhibited to God never used for a religious service done to a Creature as to a Creature pa. 31. Again that word is never used but for the serving either of the true or of a false God when it is referred to worship belonging to religion And he provokes any Protestant to prove the contrary pa. 32. But how did he conceive we understood the word when we affirm the same thing which to find out he bestowed as he saith some days study by examining all the places of scripture where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used we say it is very true that in all the scripture neither that word nor any other is ever used to express religious service done to a creature as to a creature that is as due to it Again we affirm that this word when it is referred to worship belonging to Religion is never used but for serving either the true or a false God and therefore it is easily seen whether the Romanists be mistaken in their Inference therefore there is another religious service which may be
given to some Creature which is altogether inconsequent unless they can shew some other word in Scripture that imports such a Religious service or whether the Protestants be mistaken in their inference therefore there is no religious service or as he expresses it no worship belonging to Religion save what is due to God So that whereas he provokes any Protestant to shew that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports any religious service save Divine the Protestant provokes him to shew any word in Scripture that signifies a religious worship or service save that which is divine or due to God and therefore duly infers from scripture that a religious worship or service is due only to God No Roman Catholick teaches saith he that divine service due to God only is to be given to any Creature pa. 33. But seeing the scripture teaches no other religious worship but what is given to God you teaching there is another teach besides the book broach your own invention and consequently give to the Creature something of that which is due to God Whatever you reserve for God this is plain your devoting your selves to such or such Saints doth very much express the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slave or mancipated servant and the frequency of your performing outward acts of religion and devotion to them in Pilgrimages Vows Oblations c. speaks a plain serving of them and takes up I fear the greater part of your religious service Nor can this Author excuse his Roman Catholicks Insufficient excuse of their worship by saying this word alwayes implyes the serving of the true or a false god but their serving of Saint or Angel is not such a service as is given to God or a false god for they do not think them to be Gods or serve them as Gods and this I suppose was the Authors meaning and designe in adding a false god that he might ly safe as he thought under that covert But this will not serve his turn for if by a false god he means that they which worship must think it to be God or apply the worship and service to it as to a God then it is not true that this word always signifies the serving of a true or false God but this is true that the word when it is as he said referred to worship belonging to religion alwayes signifies a service due to God whether given to him or misapplied to any other thing although that thing be not held a God by him that worships or the worship not given to it as to a God For this obliquity of worship or religious service it is not necessary that the thing worshiped be * Greg. de Val. in Tho. Disp vi qu. punct 3. de Idolatria thought to be a God is acknowledged by their own Authors It is plain in scripture the worship given the Golden Calfe Exod. 32. was Latria misapplied yet that not thought a God nor given to it as to a God but only as to a visible representation to be used in the worship of the true God that brought them out of Egypt Of which more below in the question of Image-worship So the worship given to the brazen Serpent was a misapplied Latria yet given to it not as to a God but as to a holy thing that had been instrument of such saving operations So the Apostle Rom. 1.25 speaks of them that served the Creature the word is Latria there more then or besides the Creator but together with him yet not serving the Creature as God but reserving something more for God as S. Ambr. in locum Quasi aliquid plus sit quod Deo reservetur Ambrose notes their vain excuse And therefore the limitation which the Trent Council gives here that they invocate and worship the Saints not as Gods which this Author made use of pa. 3. and for that as it seems added here a false God is a poor and emptie excuse for the Heathen were not so gross in their worship or the defence of it but that they could plead this and other excuses which the Romanists make for their creature-worship as we shall see * In Survey of antiquity cap. 1. below But he goes on in his bold assertions From this ground saith he proceeds the ordinary distinction of religious worship into Latria and Dulia A distinction this that as the Romanists use it has neither ground in Scripture nor yet in St. August who first used it but to another purpose as we shall see First for Scripture Impertinent distinction of Latria and Dulia in the Romish use as he said of Latria that when it is referred to worship belonging to religion it signifies the serving of God or some false God which he makes the ground of this distinction so we say of Dulia when this word is referred to worship belonging to religion or to religious worship it always imports the service of God that is due to God and given to him or misapplied to other things and so this distinction has not ground in Scripture the places are infinite wherein this word as well as Latria is used in expressing the service and worship of God and of other false Gods take one just parallel to this text of Mat. 4. and that is 1 Sam. 7.3 serve him only where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So is this distinction against St. Augustinu's mind as appears by the * Contra Faust l. 20. 21. de Civi Dei l. 10. c. 1. Qu. in Genesin l. 1. de Trinit c. 6. several places where he uses it For he finding the word serve applied in Scripture to God and man thought the first service might be called Latria and the other Dulia not making it a distinction of religious worship or service into several sorts but a severing of the divine from the civil by these words putting nothing of religious service in the Dulia but placing it in the Latria as wholly due to God and this he confirms often as in opposition to their design in their Dulia so to their whole endeavour of having religious service or worship given to the creature as we shall see by several places of that Father cited below in the tryal of Antiquity Lastly as we see this distinction has no ground in Scripture as to the use of the words Latria and Dulia both being used there indifferently to express the religious service given to God so likewise as to the thing it self intended by the Romanists viz. a sort of religious worship due to the creature besides that which is given to God it is so far from having ground in Scripture that it is against the strain and severity of Scripture which is very strict in securing Gods worship and it serves finely to evacuate the force of the Apostles argument Heb. 1.6 who proving the Deity of our Saviour by that of Psal 97.7 Let all the
against those that joyned the observation of legal ordinances with the profession of Christ and therefore it is very probable he condemns such worshipers of Angels as did it upon that account because the law was given by the disposition of Angels * In Colos c. 2. Theodoret who is shuffed in among the rest of the Fathers cited by this Author speaks directly to this purpose that these worshippers of Angels were such Christians as joyned the observation of the law with the Gospel and therefore used them as mediatours because the law was given by their ministry The other Fathers cited by him speak of strange phansies of some Hereticks about Angels but without such reference to this place of the Apostle as Theodoret doth who comments upon the Text and cites the canon of the Synod of Laodicea a place not far from Coloss forbidding any to pray to Angels Oecumenius also upon the text agrees with Theodoret touching these Angel-worshippers and out of Chrysostome for he borrows it from him shews the pretence they made of humility in this their going to God by Angels saying * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chryst Oecum in locum It was more then belonged to us to go to God by Christ which excludes Mr. Spencers pretence above that these were such as made Angels equal or superiour to Christ when its plain they in humility applyed to them as of inferiour rank As for his reason from the Apostles adding not holding the head that proves not that they placed the Angels in Christs stead or destroyed his soveraign headship directly as the phansie of those Hereticks he would have here to be meant did for he may be said not to hold the head that holds it not in that manner he ought or because this worshipping of Angels was the way to let go the head as in the Church of Rome their worshipping of Angels and Saints and their Images draws off the people much from Christ And albeit the Church of Rome does not retain the observation of the law as these did and so has not the same cause of their worshipping Angels as they had yet let the cause or motive be what it will for the same deslexion from truth and duty has not alwayes the same motive they of the Church of Rome have the same pretence of humility in their coming to God by the mediation of Angels and do place the Angels where they should not intruding into things they have not seen and not holding the head the one mediatour between God and man as they ought Again he will have us mistaken * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Religion of Angels in rendring the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worshipping when it should be translated a religion of Angels and thereupon declaims against Protestants as having a design in it pa. 45.46 But this is needless for the word religion had been more advantageous to us in as much as we yield a worship to creatures but when religion is added to it we mean it a worship due to God as St. Aug. also said above Indeed if we look into the Church of Rome and well consider their exercises of devotion how they are directed how frequented there will appear a very religion of Saints and Angels And as in this point the Romanists are too like these half Christians whom the Apostle blames for their worship or religion of Angels so will they appear not much unlike to the Heathen Platonicks in their worship or religion of their Daemons and Hero's whom they placed and worshipped as celestial messengers and mediatours between men and the supream God Of which below * in the consent of Antiquity But to make up his number of mistakes he must needs repeat here also pa. 49. how worship was given to Angels by Lot and Joshua and that it may be call'd religious by Ja. 1.26 27. not remembring how much he is mistaken in giving us still for the worship we blame in them examples only of the worship we allow the bowing of the body to Angels when they appeared whereas we charge them with the worship which the Laodic Synod forbad which the Apostle here blames the praying to them and making them mediators nor will he remember how he is mistaken in telling us still St. James calls a work of mercy religion as if this were any thing to the religious worship they give to Saints and Angels which is the exercise or performance of their religion and devotion as religion belongs to the first table in a stricter sense whereas that work of mercy as all duties of the second table because commanded and proceeding from religion may in that general sense be call'd religious works not religious worship But indeed this Romish worship cannot truly be call'd religion in the larger sense or in any sense for it is not commanded it proceeds not from religion not dictated by that devotion and religion we owe to God it pertains not therefore to religion unless it be to the Romish Of all this more largely above CHAP. II. Of Prayer and Invocation NOw we are come to a special act of worship given to Saints and Angels the places of Scripture here examined are Come unto me Mat. 11.28 Ask the Father in my name Jo. 16.21 When ye pray say Our Father One mediatour 1 Tim. 2.5 We have an advocate 1 Jo. 2.1 The Protestants inference therefore we must come to God by no other Name Mediatour Advocate he will have inconsequent Indeed such arguments from the affirming of one to the denying all others are not for the most part concluding and valid yet in the point of Gods worship they are of good force if we allow the truth of the rule which S. Aug. de consensu Evang. l. 1. c. 18. Aug. saith that Socrates allowed God is so to be worshiped as he has commanded himself to be worshiped A general Rule for worship So that it must be a bold presumption in man when the Lord has in so many places prescribed the way to add thereunto by admitting and using other Mediators though inferiour to Christ What he saith to the Lords Prayer comes to this The form of the Lords prayer that Protestants by like argument might prove We are only to pray to God the Father and that one Christian living may not pray for another pa. 57. But this is not alike for we have command and direction to come and pray unto the other persons of the Trinity and also for one another living And we may call any of the Persons Father for all the works of the Trinity ad extra towards the Creature as giving life and being nourishing and preserving Fatherly acts toward us are as the School saith undivided common to all the persons but because we can also call God the Father our Father upon special relation by and through his only Son therefore this forme implies we ought to come in prayer to God the Father only
have it nor do they worship him by any graven image for they have no representations or likenesses of things therefore it is fit that our second commandment which forbids such should stand divided from the first And for the last commandment which they break into two and pretend a reason from the several objects Goods and wife yet the unity of it rests upon the desire forbidden in the word covet let the object or thing coveted be what it will therefore the Apostle renders the commandment by that one word non concupisces thou shalt not covet Rom. 7.7 And God himself has so disposed the words of this commandment Exod. 20. that he has put the not coveting of a neighbours wife which they make the ninth commandment into the midst of their tenth commandment putting before and after it the not coveting of his goods which shews them but one commandment But enough of this It is not the division of the Commandments that is so much to be stood upon as the observing and keeping of them did the Romanists hold this way of dividing the Decalogue with the same simplicitie and uprightness that St. Aug. and some others with him did we should not quarrel at it but this we have cause to charge upon them that in dividing they maim the Commandments either by leaving out some material parts as what concerns the graven image likeness bowing down to it and Gods jealousie against it or by restraining the sense of them as we have heard Now he proceeds to give us the double respect The pretended respects upon which worship is given to Imates under which they give reverence and worship to images pa. 124. But it is in vain to shew in what respect they give if the Scripture exclude it First he pretends it is but such a reverence as is given to holy things dedicated or tending to the worship of God and in this respect saith he we give them no more honour or worship then Protestants do to Churches pa. 129. This is too remiss and comes short of their worshipping and serving of images For we worship not holy things used in Gods service but use them reverently with difference from common things also sometimes they determine our worship we give to God circumstantially ad hic nunc for the performing it then and that way not objectively receive it but who can without shame make images holy things dedicated or tending to Gods service when there is such caution in Scripture against that danger Or affix a special presence of God to them For this would be what the grosser sort of Heathens conceited of their images yet does this Author alledge for the worship of their images that reverence which the ground had as made holy by the presence of God Exod. 3.9 where in token and acknowledgement of that presence shoes were to be put off The presence of Patriarch Prophet or Saint made not the ground or place holy where they stood themselves much less can the representation of them in or by an image render that image holy and to require our reverence and worship His second respect is because of their representing the thing to which the worship is conveyed pa. 125. and is not ashamed to argue but he learnt it from his Master the Cardinal from the necessity of the inward image or representation we have in our mind of the thing to be worshipped to prove the conveniency of an outward image to help our imagination and to help us to think of God pa. 126. That outward images and representations may help our imagination in conceiving of the object yea and raise our affections Philosophy tells us but in the act of worshipping God the danger of using images is great least they possess our mindes and carry away what belongs to the thing represented as St. Aug. on Psalm 113. shews how hard it is for him that prayes beholding an image such is the manner in the Church of Rome to keep his mind from thinking the image heareth and helpeth him where also he tells us that the Heathens who would seem to be of a more refined religion Use of in ages * Qui videntur sibi purgationis esse Religionis diâ—unt simulachrum non colo utc Damonium sed per offiâ—iem coâ—poralem ejus rei signum intueor quod colore debeo August in Psalm 113. alledged in excuse of their worship such respects as these of helping and fixing the imagination and conveying the worship to the thing represented We allow not only the historical use of images but in some sort the affective also yet that only as to meditation and preparation not for or in the exercise of prayer or worship much less to be the medium or instrument of coveying the worship hereby images in the Church of Rome become great stumbling blocks to the people that are not capable of the nice distinctions and limitations which their learned ones are fain to use in defence of this image-worship Again he seeks warrant for his holy images as things that put us in mind of God Bowing at name of Jesus no prerence for Image-worship from our bowing at the name of Jesus and is so courteous as to say what reverence a Protestant would judge to be given to that name printed or ingraven let him say the like may be given to any image of our Saviour and no more will be required so he pa. 128. But a Protestant may say first if he bow at the name of Jesus he has a Text will bear him out Phil. 2.10 which cannot be said of doing so to an image Secondly he may say that the adoration done at the name of Jesus in our holy offices is given to Christ only as the object but is circumstantially determined ad nunc by or at the naming of him that is such worship is given to Christ at the hearing of that name or when he is named and if upon sight of that name printed or engraven any man worship Christ then is that name the occasional motive of his worship now as for an image as it may not be the object of worship in which point the Romanists do require more then a Protestant can yield so it may be the occasional motive of worship as should a man upon sight of a Crucifix worship the Lord Christ lifting up his heart putting off hat and bowing and in that we may say the image determines the worship circumstantially as to the nunc the time worship being given upon the sight of it but should not determine it ad hic to do it towards the image for fear of making it any object of the worship or medium in conveying the worship to the thing it representeth and minded us of and in all this there is no more of worship done to the image then there would be to an iron chain which he that was bound with it in his captivity looking upon takes occasion to remember Gods mercy
Vnum quid as it were one and the same thing †Valen disput 6. in 3. Tho. punct 1. Sect. 19. Christum illa accidentia in Eucharistia vere proprie formaliter inter se uniri Greg. de Val. proves Christ and those Accidents to be truly properly formally united From hence as I said many inconveniences follow for what happens to the species must also to the body and blood of Christ Thirdly if we consider this with reference to the Sacrament we may well put the question how can Accidents of bread and wine be in the Sacrament without their proper subject how can they supply the purposes of the Sacrament as to the outward part of it without the substances of bread and wine or if the body and blood of Christ under the species must supply the defect of their proper subject or substances as his answering by the personality of our Saviour must imply then must the body and blood of Christ supply the place and property of the outward part of the Sacrament which is most absurd By this of the Personality of our Saviour he serves himself in answering the eight question and the three last But the disparity is evident for the personality of the divine nature may supply the defect of it in the humane by reason of the hypostatical union which joyns the humane nature to the divine But the body and blood of Christ can neither be united to the species of bread and wine in such a manner as to make it supply the defect of their proper subject neither is apt to supply the properties of that subject or outward element of the Sacrament as we noted above yet does Mr. Spencer by his answer suppose the body and blood of our Saviour to supply all and the Romish writers by that strict union which they suppose to be between his body and the Species make it subject to many inconveniences To the question how can the same body be in several places at once Same body in several places he returns this question as satisfactory how can the Soul or an Angel or God be at the same time in many places But any one may see the disparity between the properties and condition of a Body and of a Spirit and consequently the unsatisfactoriness of his Answer Nor is it true which he here must suppose that a Soul can be in several bodies distant one from other or an Angel in distant places at once therefore they are forced to take in Gods property of being present in many places l 3. c 4. de Enchar quomdo Deus est in Loco Mr. Spencer learnt it of the Cardinal affirming the body of Christ to be in place as God is To that of Penetration of parts if our Saviours body should be contained in the least part or crumb of the host Penetration of Dimensions he answers by our Saviours body passing through the doors and through his mothers womb both being shut But it s no where said they remained absolutely shut * in 4. sent dist in 44. qu. 6. Durand shews how with more reason it may be said our Saviour came in the doors opening to him unperceived by his Disciples for it is not said saith he that he came in per januas clausas but januis clausis not through the shut doors but the doors being shut And for his passage through his Mothers womb it being shut the Scripture puts him among the first born that opened the womb and though the Fathers often speak of the womb being shut yet is it only to deny such an opening of the womb as is injurious to her Virginity and much to this purpose Durand shews in the place above cited may be said of our Saviours coming out of the womb citing Saint Aug. Ambr. Greg. Another objection p. 308. If our Saviours flesh and blood be really in the Sacrament Our Saviours body exposed to indignities then may Catts and Rats eat it This objection is not carefully expressed for such inconveniences do not follow upon a Real presence but such a Presence as the Romanists fancy which binds his body and blood to the species and so makes it liable to all the indignities which happen to them But see how he would answer it by the like as he supposes If the flesh and blood of Christ saith he were really in the Passion then might dogs eat his blood that was shed As if it were alike what was done to his passible body appointed then to suffer and done now to his glorious body All the disgraces and indignities that were done or could happen unto him then were agreeable to the work he came about viz. to redeem us by suffering and whatever became of that precious blood that was shed it had notwithstanding its due effect for our Redemption but now to expose his glorious body to such indignities as they do by uniting it so to the species does not beseem Christians The next objection or question If there were so many miracles as you must hold wrought in the Sacrament Multiplying of miracles need lessy Why are none of them seen He answers by another question If there be so many miracles wrought in the incarnation of our Saviour why were none of them seen p. 309. But great disparity here for albeit the miraculous Incarnation of our Saviour was secret and unseen in the working of it yet seen and apparent enough in the effect wrought Again the nature of that mystery required it should be secret in the working but for our believing it the word doth sufficiently attest it and the thing or work wrought was sufficiently evident therefore S. Jo. saith c. 1.14 The word was made flesh and dwelt among us and we saw his glory c. Nothing like in the sacrament notwithstanding that the nature of sacraments requires all be done to the sense for confirmation and as nothing appears of all the supposed miracles so nor does the word of God plainly attest any of them so destitute is their way of Transubstantiation of any just proof or evidence CHAP. VIII Against Communion in one kinde THe Doctrine of the Church of Rome delivered in the Council of Trent and here prefixed by Mr. Spencer carries its Condemnation in the forehead The boldness of the Church of Rome in this point acknowledging that our Saviour instituted and administred in both kinds and that the use of both kinds was frequent might have said Constant in the beginning of Christian Religion might have said for 1200. years after the beginning of Christian Religion yet is not ashamed to approve the contrary practice and to plead for it an authority in the Church about the Sacraments to make a change Salvâ substantia that is the substance being preserved entire where again it speaks its own condemnation for how can the substance be preserved when half of that which our Saviour made the Sacrament is denied to the people He calls