to others besides God The quest is about Religious worship and therefore notes it as a double mistake of the Protestants to infer from this place that worship and service are only due to God pa. 5. c. It seems he was bound to make up his tale or number of mistakes he does so causelesly fasten them upon the Protestants for he knows they do not argue from this place that all kinds of worship or service are to be given to God only but that kind of worship which according to his own expression pag. 8. is performed by an act of Religion i. e. religious worship or as S. Aug. gives us the limitation of that Word Worship and indeed the determination of the question that if we add Religion to that word Aug. de Civ l. 10. c. 1. then it speaks that worship which is due to God only This Author knew well enough that Protestants confine their dispute here to a Religious worship and he speaks it pa. 11. that this place Mat. 4.10 must according to Protestants be understood to forbid only religious worship to any save God and therefore applies himself under his second pretended mistake to the consideration of it endeavouring to finde out such a worship given to Creatures as may be call'd Religious All that he brings we shall see very far short of the purpose altogether insufficient to excuse their practice or answer what we charge them with for their encroachments upon the Worship and Service due to God in the way of Religion The first thing we need take notice of is his premising the distinction of Worship The Acts of Worship inward and outward into Interior Exterior as subservient to his purpose pa. 1.2 telling us pa. 13. The External deportment as prostration may be the very same when we worship God or Saint or Angel Bishop Apostle King Magistrate Father Mother yet they become different kinds of Worship according to the different humiliations intentions and acknowledgments which he who worships desires to express by those outward deportments of the body It is true that the inward intent makes a difference in the worship given when the outward act is the same though not alwaies so different a kinde of worship as he would have the worship of Saints and Angels to be in regard of the Civil worship and honour as we shall see below But here note for there will be use of it hereafter that in all this discourse of worship he only insists in such outward expressions Some Acts of worship proper to God as properly fall under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as bowing kneeling prostration which are indeed common to the worship of God and Creatures but there are other which both in Scripture and in the nature of the thing appear proper to God and the worship due to him Altars burning incense oblations nuncupation of Vows upon which score we may finde the Church of Rome faulty as in doctrine so much more in practice The * Bel. de Beat. sanctorum l. 1. c 12. Cardinal having said the external acts are common to all worship makes his exception of sacrifices and those †Greg. de Val. in Tho. 2.2 Disp 6. qu. 5. de virt Riligionis puncto 2. things which have relation to them And Greg. de Val. acknowledges it of Prayer Oblations Sacrifices c. that they immediately belong to Religion and do peculiarly contain a certain subjection of the creature to God The second thing we are to take notice of Excellency Dignity how the Reason of Honour and Worship is that to lay some ground-work for raising such a worship on as they give to Saints and Angels he sets himself to shew that besides the Civil and Divine dignities or excellencies there is a third sort neither infinite as the Divine nor humane as the Civil but Spiritual and Supernatural and would make his Readers believe that all the difficulty in this matter consists in shewing there are three worths or excellencies to be acknowledged and honoured by an act of worship pag. 14. Whereas we grant such supernatural excellencies in Angels and Men and that there ought to be an acknowledgment and honour in the mind commensurate to such a worth or excellency and that to be expressed by such acts as are fitting and we believe that the Romanists have not such an acknowledgment in their minds when they worship Saint or Angel as they have when they worship God Almighty but whether that acknowledgment they have be commensurate to created Excellencies and no more they know best We cannot but say the expressions they make of it in the several particulars of their Religious Worship do too plainly shew they yield them more devotion of soul then is due to meer Creatures entrenching far upon the religious worship and service due to God The third thing we take notice of is that albeit he said Of the words Religion and Reliigous worship All the difficulty consisted in clearing the third sort of worth or excellency to be acknowledged and honoured yet he knew well enough the difficulty stood not in that but in the acknowledging and honouring them with acts of Religious worship And therefore pa. 20 21. he sets himself to distinguish of the words Religion and Religious that among all the acceptions of those words mentioned in Scripture he might finde some according to which the worship of Saints and Angels may be called Religious Religion saith he pa. 20. may be taken either in a strict sense for the vertue of Religion So when the School Doctors dispute about the nature of infused graces or largely for the whole belief or profession of those that esteem themselves to have the true way of serving God so when we say the Religion of the Christians or of the Jews having thus distinguished he determins pa. 22. It will be sufficient for the defense of the Cathol Roman faith in this point to affirm that when the Doctors say that any thing created may be or is worshipped with religious worship it is religious in the larger sense i. e. vertuous pious Christian as belonging and proper to our Religion and tending finally to the acknowledgment of God and our Saviours honour as Author of our faith and religion and pa. 23. instances in Levit. 7.6 where the giving of the brest and shoulder of the sacrifice to the Priest is call'd a perpetual religion in their generations and then in Ia. 1. ult where a work of mercy done to the poor to a Creature is called Religion i. e. proceeding from and belonging to Religion But this together with all the instances be can give of Religion or Religious in such a sense comes not home either to the thing in question Religious worship or to defence of his Catholick Roman Church attributing more to Saints and Angels then he can bring out of Scripture or Fathers either either to parallel or excuse it For upon
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
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
advises Serenus to call his people together and teach them that nothing made with hands is to be adored because it is written Luc. 4. Thou shalt worship the Lord thy God Omne Mâ—nufactum non licet adorari quia scriptum est c. and him only shalt thou serve and then to tell them Because thou didst see Pictures which are for instruction of Ignorant people that they may learn the history to gain worship Quia Picturas quae ad aedificationem ut historiâ—m discerent transisse in adora tionem videras Si ad hanc instructionem ad quam factae sant habere vultis Greg. ibid. therefore thou didst break them but now if ye will have them for instruction for which they have been anciently made and used ye may Thus he and what more plain that the use of Images was only historical not for worship That which the Cardinal brings in the place above cited as a proof of his Answer comes short still of the point in hand He alledges out of Gregories Epist to Secundinus Greg. Ep. l. 7. Ep. 53. Scio quod Imaginem salvatoris non ideo petis ut quast Deum colas sed ob recordationem filii Dei that desired of him the Image of our Saviour I know thou desirest the Image not that thou maiest worship it as God but for remembrance of the Son of God Now that limitation as God is added not as now it s used in the Church of Rome to imply a Religious worship of inferiour rank is to be given to the Image but because anciently they knew no difference between worshipping a Creature and worshiping it as God that is giving to it what belonged to God That which follows there in St. Nos quidem non quasi ante Divinitatem ante illam prosternimur Sed illum adoramus quem per imaginem â—ecordamur Gregory sounds a little harsher at first hearing and speaks a declination then beginning And we truly saith he lye prostrate before the Image of our Saviour not as before a Divinity but we adore him whom by that Image we remember as born or suffering or sitting in his throne Supposing this sentence to be Gregoriâ—s and not inserted for there are some interpolations and additions in these Epistles as it is conceived it speaks no worship given to the Image but that the use of it is only recordation as in the former sentence too for to worship before or toward such a thing as towards the Ark Temple Altar does not infer that thing is worshiped or that it determines the worship objectively but only circumstantially as * Chap. III. nu 15. above but when this is done before or towards an Image though it may possibly be done without giving any worship to the Image yet scarcely without scandal to others hardly without danger to himself that doth it as appears by what is said above especially out of St. August And truly if this prostration was a custome in St. Gregories time though without fixing any worship on the Image as we see by what he said of the only use of Images for history and recordation we see in it a beginning of declination towards this Image worship which began to be asserted in the following Age. Our second evidence is from the pretences wherewith the Heathens excused their worshipping of Images Excuses made by the Hea. thens in defence of their Images from which our second Evidence which we finde recited and rejected by the Ancient Apologists and Writers for the Christian faith and thereby the sinews of Romish worship proportionably upheld by such pretences cut in sunder It is the usual answer of Romanists that they worship them not as Gods or as having any divinity in them as the Council of Trent hath it and the * Bel. l. 2 de Imag. c. 13. Cardinal thinks himself much concerned to shew the Heathens did think them to be and worship them as Gods All that he saith from Scripture or Fathers for it can but speak of the grosser sort of Idolaters but those that were * Aug. in Ps 113. purgatioris Religionis of a more refined Religion as they took themselves to be had that and other excuses Origen l. 7. contra Cel sum It s plain by what Celsus the Philosopher pleads and for it cites Heraclitus who pronounced of them that so offered their prayers to Images viz. as to Gods that they did not know what the Gods or Heroes were Also Origen repeats it as spoken by the Adversary Who Quis nisi totus fatuus hac Deos esse credit but a fool will think them to be Gods and not rather Statues dedicated to the Gods Arnob l. 6. contra Gentes Deos per simulachra veneramur And Arnobius brings them in replying they did by Images worship the Gods Conc. Trid. Sess 24. Non quòd credatur inesse in iis aliqua Divinitas ita ut per Imagines Christum adoremus therefore held them not Gods Compare with this what the Trent Council saith Not that any Divinity is believed to be in them and that by Images before which we uncover and lye down we may worship Christ Lactantius also tels us what they used to reply We fear not Lactan l. 2.2 Non timemus opera digitorum si mulachra sed cos say they the work of mens hands these Images but those we fear to whose Names they are consecrated These men could not think them or worship them as Gods and if they did not fear them Vel quòd fiduâ—ia in illis sit collâ— canda Concil Trid. ibid. neither did they put their trust in them which is another thing that the Council saith in excuse of Image-worship Not that confidence or trust is to be put in them and we may see by Arnobius as above cited nu 1. Arnobius l. 6. contra Gentes that they could profess they hoped for help from the Deity upon which he infers it as a great absurdity and perverseness ad effigiem to supplicate to an Image that hath no sense if thou expectest help from and trustest in the Deity This reason touches all Image-worship and so doth that which Lactantius replies to their saying above If you fear not Images Lact. l. 2. c. 2. Cur ergo oculos ad Coelum non tollitis quid simulachra volunt mortuorum Absentium Monumenta Et si absentium non sunt colendi si nec vident quae facimus nec audiunt qui precamur but those to whose Names they are dedicated Why lift ye up not your Eyes to Heaven and what mean these Images of the Dead and Absent for if absent they are not to be worshipped if they hear not what we pray nor see what we do Let Romanists consider whether this spoken to Heathens doth not concern them To these I will but add two replies we meet with in St. August repeated as from the