in effect you are not more holy nor more learned nor wiser than S. Austin And hear what he sayd to a Pelagian Heretick That which the Fathers believed I belive what lib. 1 contra Iul. c. 2. circâ— med they taught I teach what they preached I preach Follow the example of this great and holy Doctor if you be wise and carefull of your salvation follow always Antiquity and Vniversality in your beliefe say with the whole Colledge of the Apostles I believe the holy and Vniversall Church And to all the reasons of humane Philosophy that Dissenters oppose Answer that S. Paul hath sayd Our faith ought not to be in the wisdome of men 1. Cor. 2. 5. but in the Power of God Amen DISCOURS XLV Of the Production Reception and Operation of the Eucharist S Peter having in the first chapter of his first epistle taught us that we are born again by the seed of the word of God bids us in the second to desire as new born children reasonable milk that we may grow unto salvation by which words he does not only invite us to suck yet more the milk of saving Doctrine but moreover to the participation of the holy Eucharist which here he also signifys by milk And in effect there are three great conformities and resemblances between the milk which a mother gives her child and the adorable Sacrament of the Altar Conformitie in the manner of their production conformitie in the manner of their reception Confirmitie in the manner of their operation 2. S. Austin in his frst sermon upon the Title of 33 Psalme brings this pat comparison Imagin that you enter into the house of a mother of many children Some of fifteen or Sixteen years of age other but four or five monthes old if you ask her what will you do with that bread T is she will say for the nourishment of my children And of what children of these great and little ones What for the nourishment of these little ones they have no teeth how will they eate that bread Yes that bread is for the nourishment of all my children both great and little but in divers manners the great shal eate it in the form you see it and becaus the little ones cannot eate it so I will concoct it in my stomake and change it into my blood and becaus they would have horrour to take my blood in its own form I will concoct it a second time by the heat of my heart in the limbick of my breast where it will becom white as snow sweet as sugar and liquid as wine The Son of God in his Divinity is living bread enlivening bread the bread of Angells The Celestial Spirits do not live are not nourished saciated and happy but by seeing loving possessing enioying God men also ought to be nourished with the same food but in this mortall life they are uncapable to enjoy God in his proper form they cannot see him openly and face to face what hath the Son of God don who compares himself in Scripture to a loving Mother He incarnated this bread this divine Word incorporated himself and took the form of flesh and blood And becaus men would have had fear and horrour to eate his flesh and drink his blood in the form He was He concocted this Bread a second time in the breast of this Sacrament by the heat of his heart by an ardent love He again transform'd this Word and cloathed himself with the species of bread and wine which are common and usuall with us to be the milk and nourishment of men who are his little children And as a mother giving her breast to an infant exposeth herself to many importunities incommodities and pinches which he gives her So our Saviour shut his Eyes to many considerations of his glory and of his interest which might have hindred Him from instituting this Sacrament He exposed himself to a thousand affronts which He receives and will receive to the end of the world from Hereticks bad Catholicks and vicious Priests that communicate in the state of sin and â—hough He be the Sovereign Purity the essentiall Sanctity who abhorrs sin infinitely yet is content to suffer all these injuries rather than deprive his well beloved children of the happiness of this breast 3. Jn the second place this Sacrament is compared to milk in the manner 't is to be receiv'd It must be taken as children take the brest with faith hunger and familiarity 4. An infant takes the breast with shut eyes he examins nothing but sucks the breast trusting to his mother a Dissenrer proposes questions as the Capharnaits how can this man gives us his flesh Psal 130. to eate How can so great a body be contained in so little a Host If I am not humble and if I exalt my Soul I shal be like to an infant that is weaned from the brest sayd the royal Prophet This happens to a Dissenter he exalts his Soul thinking that he hath much of knowledg and understanding he examins the power of the Omnipotent and will find that to be impossible which our Saviour sayd and he is weaned from this sacred brest Catholicks as humble simple docible children trust the Church their Mother who neither can nor would if she could deceive them they silence senses and shut the eyes of fallible reason to open only those of infallible Faith 5. They that have a lively faith of that which is contained in this Sacrament have a great appetite to it an earnest desire of it and therefore they reape incredible fruits from it The Virgin sayd in her canticle God fills the hungry with good things Such as approach to him with a Spiritual greediness and avidity see says S. Chrysostome with what readiness a little infant takes the teat with what force he joyns himself to the brest you would thinke that Hom 60. ad pop he would thrust himself into the brest of his mother or that he would suck out the heart and soul of his nource and if he be one only day without this refection he is wholy unquiet troublesome and insupportable Do the same says this holy Doctor go to the Body of IESUS amorously ardently and greedily as if you would lodg your self in the sacred side of JESUS unite your self to Him heart to heart soul to soul essence to essence and transform your self wholy unto Him and when by your fault you are depriv'd of this divine refection be sorry and troubled as having suffered a great loss 6. And after you have had the happiness to receive make good use of it This Sacrament hath a permanent Being and remaines as long as the species in the stomack that IESUS may have leasure to convers with us and we with Him We ought then to keep him company to court and entertain him by acts of adoration gratitude love oblation of our selves with resolution to serve Him well we must believe He coms to us full of
contrary Parties do confidently affirm that they have the true sense and understanding of the Scriptures and that consequently they make to themselves Faiths Religions and models of Government to the utter destruction of Vnity Peace and Charity it self Is it not then Necessary for the avoyding of Heresies and Divisions and for the preservation of Vnity and Peace to harken also in this part to the Church and to adhere to her sense of the holy Scripture Wherefore the Apostles oblige us to follow her and to rest in her judgements to dispute against whom S. Austin with great reason tells us is Ep. 1 insolent madness And lest we might doubt which among all the Societies of men in the Christian world is the dwelling place of Faith the spring of truth an the true Church of the living God the Apostles mark her out to us by three evident Notes which are proper to her and distinguish her from all other Churches they teach us that she is One Holy Catholick 6. First they teach us that She is One for they make us not to say I believe Churches but I believe the Church which is the kingdom of the Son of God his flock and mystical Body You never find in the Gospell that the Son of God hath many kingdoms many flocks many mystical Bodys But always one kingdom one sheepfold one mystical Body In S. Matt. 4. 23. Ch. 13. 41. Iohn 10. 16. Rom. 12. Ephes 4. v. 4 Matthew JESUS went about preaching the Gospell of the kingdom And again He says in the Same Gospell that He will send his Angells and they shal gather all scandalls out of his kingdom There shal be made one fold and one Pastor We being many are one Body in Christ One Lord one Faith One Baptisme 7. I demand now the Church of England is it the true Church if so the Protestant Church in Holland is not that in Germany is not that in France is not there is but one true Church and these are many they have nothing that unites them they depend not one of another they have not the same Superiour But among Catholicks many Bishopricks many Republicks Nations and Kingdoms are one Church becaus they are united in the same Spiritual Head or supream Pastor 8. You will say that which unites us is Faith we are one Body by the Vnity of Faith But besides that this Vnity which also excludes not Schismaticks is not enough to make one Church We need not but look into the books of Luther Calvin Zuinglius to know the war they make with one another We need not but to read the Works of their successours to see their disagreement in Points of the greatest importance There is nothing for example so important to Faith as to know which are the Canonical Books in which we ought to learn the Christian Verities and they agree not as we have seen in them And if they agree not about the prime Principle How can agreement be expected in the things which are drawn from thence Many differences might be named about most important matters their pursuit also of those differences demonstrats they do not judg them light which stretches to the condemning one another for Hereticks and Schismaticks and sometimes to breaking into open arms one against another 9. But Catholicks however divided by countrey language particular interest civil dissentions or war Yet agree exactly in all points of Faith If you go to France Spain Poland Italy or the Indies You will see that they teach the same Doctrine that they make every where the same Catechismes 10. And are not there some will say to me Thomists Scotists And other Parties who dispute continually Yes but this is not but in school difficulties in Philosophical Points in Questions grounded upon humane reason as concerning Articles of Faith All agree in them not one contradicts not one questions them 11. Secondly the Apostles teach us that the true Church is holy I believe the holy Church This is not to say that All that are therein are Saints For she is the field of the husbandman Matt. 3. 21. Matt. 13. 47. Ron. 9. 21 where the Cockle is mixt with good corn She is the net which takes and holds bad fish with the good She is the house where there are Vessells of ignominy with those of honour She is the Arke of the true Noah where there are clean and unclean animalls Gen. 7. 2 But the true Church is holy becaus she hath means to Sanctify her self and many obtain it by those means We ask it there and obtain it of God by Sacrifice It is given by Sacraments conserv'd by the observance of the commandements of God increased by the practise of good and vertuous works 12. But Reformers have forbidden all these ways they have abolished among them the only sacrifice of the Mass they have diminished the Sacraments of seven that CHRIST instituted they retain but two Baptisme and the Eucharist which also they have made almost unprofitable For they say that Baptisme is not necessary for their children and so deprive them often of this remedy to the exclusion of them out of the kingdom of Heaven according to the express words of the Son of God They have used yet wors the Eucharist instead of the real Presence Iohn 3. 5. of our Lord and Savior Source of all sanctity who sanctifys our souls and bodys in this Sacrament they have not in their supper but a morcel of bread an inefficatious and empty Sacrament which contains not what it signifiys 13. As concerning the Commandements besyds that they preach but those which Moses gave and not those which JESUS-CHRIST added to sanctify his Church they say that they are impossible also with the grace of God And what man will undertake to execute that which he judges to be impossible 14. As touching good Works they deny the worth and merit of them And who will undergo difficulty to practise good works when he believes that they have no worth or merit that faith only justifys and suffices to salvation if these principles do not usher in the neglect of all good works it is not becaus the Doctrins do not afford it but becaus they act by some other motives What Sanctity then may one expect where there is no Sacrifice to obtaine it of God No efficatious Sacraments where by to receive it No possibility to obey the Commandements of God to preserve it no good works to increase it So they say not S. Luther S Calvin S. Beza as they say S. Gregory S Bernard S. Bonaventure whom they confess to have been of the Roman Church and experience shews that there are none so holy so vertuous so perfect None so devout towards God charitable towards their neighbor so sober chast modest and humble as are innumerable Souls who live entirely according to the maxims and the instructions of the Catholick Church 15. Thirdly the Apostles teach us that the true Church
the flower of your age whilst you have the most fine strong and vigorous part of your age and which God will accept if you present it to him but will perhaps reject you if you offer to him but old age the remainder of your time Give then your selves now entirely to God break at once all those fetters which hinder you resolve at this present to divorce without delay all those evill habits and affections to creatures and you will see that being so unbound you will seem to be another man unloaden of a heavy burden freed from a cruel tyranny brought into a terrestial Paradise you will say as S. Austin when he was converted You have broken ô Lord my chaines and I will sacrifice to you a host of praise Amen DISCOURS XXIII OF TRVE PENANCE IF we have never so little of understanding and good nature we wâ—ll acknowledg the great obligations we have to God in that He having exercised his justice upon the apostate Angells and having left them in their misery without remedy He vouchsafed to have mercy on us and instituted a meanes to wit penance by which we may obtain pardon of our sins aâ—d regain his favour I will here consider only the necessity of it and the Conversions which it makes in us remitting the rest to the discours upon the Sacrement Misericordiae Domini quia non sumus consumpti sayd the Prophet Ieremiah It is a great mercy of our Lord that He darts Lament 3. 22. not forth the thunderbolts of his justice upon our criminal heads When we are in the state of sin He hath good reason to do it we deserve it more than justly It is a mercy incomparably greater that He vouchsafes to think of us to have thoughts of peace reconciliation and accommodation Ego cogito cogitationes pacis But t is a mercy above all thought and hope that He vouchsafes for this effect to send to us Ambassadors for Christ we are Legates says S. Paul Woe to us if we receive 2 Cor. 5. 20. them not with gratitude for so great a favour woe to us if we hear them not since 't is not the custome to send Ambassadors but for affairs of the greatest consequence What is that which God desires of us what is the affaire these Embassadors must nogotiate with us It is to induce us to penance This is that which Prophets Apostles and Doctors have always announced on the part of God Convert and do penance from all your iniquities Ezech. 18. 30. 2. Cor. 5. 20. Sayes the Prophet Ezechiel And the Apostle For Christ we beseech you to be reconciled to God O my God what is this What goodnes what mercy God vouchsafes to seek us to exhort us to pray us to be reconciled to him by Penance And He complains of the fals Prophets and complying Preachers that negociate not this afâ—aire Thy Prophets not mine have seen fals and foolish things to thee nor have they opened thy iniquities to provoke thee to penance 2. This word penance coms from the word pain and this word pain is derived from the latine word pone behind because pain does always follow sin If we offend God and imagin to escape unpunished we imagin a thing that never hath been and never will be a thing impossible This made holy Iob say I fear'd all my works knowing that thou didst not spare the Iob. 9. 28. offender For if the sinner himself does not punish sin during this life by penance he will fall into the hands of the Lord says Ecclesiasticus who will punish it terribly in the other world And we see in the scripture that the holy Ghost attributes to Ecclus. 2. 22. impenitence the punishments that God inflicts on men and to penance the pardon and the mercy that He does them the same Prophet Iob speaking of an obstinate Soul sayd Let his Iob. 24. 19. sin lead him even into hell let mercy forget him becaus God hath given him place to do penance and he abused it and on the contrary the sacred text does say that God pardoned the Ninivites becaus they did penance 3. Let us suppose you have a suit at law in which you have a tryall for your estate honor and also for your life your Soliciter tells you such a paper is wanting Your Advocate tells you if you will gain your Suit 't is necessary to have such a writing the wife of your Iudg who hath an affection fort you says to you I heard often my husband and other Iuâ—ges who Spoke of your business Say that you must have such a writing to gain your Suit the Iudg who is favourable to you likewise sayes I shal be forced to condemn you if you produce not such a paper will you not be voyd of Iudgment sense and reason if you use not all indeavours to produce this writing You have a process of the greatest importance in the Tribunal of the justice of God which must be judged in the hour of your death The question is not about lands or other temporal goods but of possessing the kingdom of heaven or being burnt eternally in hell The Preacher who is your Soliciter who solicits your salvation with all affection says to you that to gain your suit you must do penance S. Peter S. Paul S. Iohn Evangelist and the other Saints who are Acts. 2. 38. your Advocats declare to you that it is necessary for you S. Peter Do penance to have pardon of your sins S. Paul God announces unto all men that they do penance S. Iohn They shal be in the greatest affliction if they do not penance The Church which Acts. 17. 30. Apoc. 2. 22. is the Spouse of your Iudg tells you that to be saved you must follow the exhortation which S. Iohn Baptist made you saying Yield fruits worthy of penance The son of God who is your Iudg says to you twice in the same place to move you the more If you do not penance I will condemn You You shal perish all Will you not then be Ennemies to your own salvation Luke 13. 3. 5. and fools in the highest degree if you do not penance 4. Do penance then if you be Wise do it at present not expecting longer you have not perhaps ever don it well perhaps you will never do it so well as you may now if you let this present time and occasion slip perhaps there will be no more time for you The Son of God declares to you that He will call you when you thinke least of it S. Paul tells you that when you shal think that you enioy a profound peace and are sure to live then a sudden death shal surprize you the examples of so many that die suddenly or before they expected admonish you to lay hold on the present time say not then we have time enough that nothing presses to do penance It is quite contrary There is nothing that does not
and no man doubts to set any Painter or Graver on worke notwithstanding these words of the law God then forbids them to be made to the End divine worship be given to them and to signify this He adds Thou shalt not adore nor serve thâ—m He confirms us in this sense in the 26. chapter of Leviticus You shal not make to your selves an Idol and graven thing neither shal you erect Pillars nor set an Image of stone in your land for to adore it We gather this sense also from the reason which God gives of the command I am the Lord thy God all soveraign honor all divine worship all supream adoration is due to me I am a jealous God I Suffer not any divine worship but my own I connot allow my honour to be given to another Wherefore S. Austin and other Interpreters of scripture so understand these words that we make not images against the intention of the law if we make them not S. Aug. in Quest Iosue 22 30. for to adore them so the Israelites were fatisfyd that the Tribes of Ruben and Gad erected not an Altar against the intention of the law since they made it not for sacrifice but only for a monument S. Admire here the goodness of God who seperates us from idolatry the most vile foule and cruel servitude imaginable which made the poor idolaters to serve a thousand most vile and most base Masters which urged men and women in their publick service to actions so foul and impudent that impudence it self would blush to see or hear of them which engaged them to such inhumanities and cruelties in their sacrifices that we cannot without horrour speak or thinke of them And He does not only endeavour to free men from this most hard and pernicious slavery but moreover binds them to himself not that He hath any want of us He hath no need of our goods nor of our service He was most happy from all Eternity and would be for all Eternity without us But it is becaus He desires that we be perfect He will that we be happy and He sees that our perfection consists in loving and serving him And therefore He moves and solicits us to it by most effectual means He commands strictly and threatens the transgressours of his command to punish them in their children to the third and fourth generation and to move our mercenary hearts yet more He promises to recompence our obedience in thousands and all this is but a pledg and gage of the great goods which He prepared and promised us if we love him and keep his commandements 4. After such Commands threatnings and promises can we thinke that a great Church a Church so learned so curious and carefull in other points and so addicted to good workes would give supream honour divine worship and adoration to Saints and to their Relicks which she believes to be no Gods Nay to statues and pictures which she declares to have no Divinity or vertue and this with the loss of Gods favour forfeiture of his promises labour in this world eternal punishment in the other and without gain of any honor pleasure or profit whatsoever May be believe that CHRIST having banished Idolls out of the world for ever or out of the greater part of it as it was by the Prophets foretold He should and that the Turks who adore Isaiah 2. 18. Zachar. c. 13. V. 2. him not and the jews his greatest enemies enjoy the fruit and accomplishment of this promise and Christians who honor adore and love him should not but should live and dye in Image Saint and Host Idolatry He hath not made by himself or his Apostles Idolatry to cease one only moment of time if it be Idolatry to adore the B. Sacrament to honor the Saints their Relicks and their Images so as the Romane Church does honour them since these things have been so practised in all times in both Greek and Latine Church You see then that to make Catholicks Idolaters is to tear one of the most precious and replendent jewells out of the Crown of JESVS that it is to make the Prophets of his Father Lyars and that it is to give occasion to Infidells to make him this reproach Thy Prophets see vain things and divine a ly Is it Possible that the Catholick or universall Church the Church to which God promised that the gates of Hell shal not prevail against Matt. c. 16. v. 18. Matt. c. 28. v. 19. Iohn c. 16. v. 12. Osee c. 2. v. 19. Her That He would be with her all days even to the consummation of the world That He would preserve her from falling into errors and guid her into all truth the Church which God Espoused to himself for ever The Church which He obliged all to believe and follow I believe the holy Catholick Church Is it possible I say that she breaks always notoriously the first commandement by teaching and committing Idolatry It is impossible she should adore any other thing than God alone Note that I say Adore 5. For though this word Adore is used in the Bible and in the Hebrew Greek and Latine tongues to signify all sorts of honor supream and divine honor which is given to God only Psalme 96. where it is sayd adore him all ye Angells Inferiour honour which is given to Saints Iosuah 5. 14. where it is sayd that Iosuah adoted an Angell Humane and civill honor which is given to men on earth 3. kings 1. 23. where 't is sayd the Prophet Nathan adored David and in many other places it does signify these three different sorts of honour Nevertheless since this word Adore does signify in our language divine honor and worship proper to God alone I say 6. We adore not the Saints becaus we acknowledg not soveraign and supream excellency and perfection in them But we give them an inferiour honor according to their dignity their holiness and relation to God for according to the law of God and reason a proportionable honor is due to excellency 7. Secondly we honor and Venerate the Relicks of the Saints though with an honor inferior to that we give to the Saints themselves For we find in Relicks some dignity holiness and relation to God They were the living members of CHRIST and Tempells of the holy Ghost They are the Organs and Instruments of God by which He workes many miracles and imparts divers benefits to men and they shal be one day raised up again to be the habitations of glorious souls and to live and reign with CHRIST therefore they deserve some respect and the primitive Church as the holy Fathers testify did not deny it them Thirdly we adore not Images and pictures For we know and believe that there is no divinity in them Neither do we give them any inferior honor veneration or respect absolutely or for themselves or which is terminated upon them becaus we acknowledg not any vertue or perfection in them
that deserves it from us But seeing that the holy Fathers declare all Nations acknowledg and nature it self does teach that the honor or dishonor don to an Image is referr'd to the Prototype or thing represented and is don by the Image to it We do not with the Iconoclast Hereticks break them trample them under feet and deface them as prophane or scoff at them as Idolls But on the contrary we reserve them lodg them decently make good uses of them and in occasion we kiss them we put off our hats and bow or kneell before them for to adore IESUS-CHRIST and honor his Saints by them And surely all this practise is some part of Christian duty since neither common sence reason nor religion will permit us to do less in this behalf to our Saviour and his friends in heaven then that which others do to honor and to shew their love to men on earth 9. Is it not then very strange that some will hold that to honor IESUS-CHRIST by his image is forbidden And is not this as unreasonable as that is strange to conclude from a fasly supposed prohibition that the worship is therefore terminated upon the image and is Idolatrous We have shewn that it is not forbidden by the Law to honor CHRIST by his image but to honor the image it self for CHRIST or instead of CHRIST And now we add that in case it were indeed forbidden yet it would not be Idolatry it would be stil the worship of the true God it would terminate upon Him as well as the offerings of the blind and lame which God had forbidden and yet complains that the jewes by them polluted Him It would terminate upon him as well as blasphemy Malac. 1. and other crimes which He forbids It would be then disobedience or some other sin But not Idolatry by which one gives Gods honor to a creature 10. oh your ignorant people at least do adore images themselves they pray to them and demand succour from them as from God and therefore it is better that the use of them should be abolished than that it should be the occasion of Idolatry It is very hard to judg that any are so ignorant since they cannot learn the first Article of the Creed nor the first of the Commandements but they must know that images are not Gods nor to be adored and since they must be as senseless as the images themselves that will pray to them or demand help of them But suppose there happen some abuse this must be very rare and easily removed and therefore is to be amended by instruction not by the abolishing of the adundant good use of images They go on to make us Transgressours of this commandement and Idolaters They say that we honour the Saints with divine worship and do them Soveraign homage that we do not only implore their inâ—ercession but pray the Saints to give us the things which we desire that we build Temples erect Altars and offer Sacrifice to them for we name the Church of S. Steeven the Altar of S. Peter the Mass of our B. Lady 11. These are great mistakes for we believe that God alone iâ— the Authour and the Giver of all good things this is our publick Doctrine set forth in the Councel of Trent inculcated to the faithfull in Catechismes and put often into the publick prayers SS 25. de Invoc Sanctorum of the Chruch Lord who art the Authour and Giver of all good things God from whom all good things com God the Giver of all good things When we say then sometimes to the Virgin help the miserable strengthen the weak comforr those that mourne and use these and the like expressions after S. Austin himself our sense and meaning is no other but to desire her to obtain for us of Aug. ser 18. de Sanct. in med God the blessings which we desire and which we believe that He alone can give 12. Nor is there a less mistake in the other part of the objection For we build no Churches erect not Altars nor offer Sacrifice to Saints For as S. Denys says the Temple is for the altar the Altar is for the Priest the Priest is for Sacrifice and Sacrifice is for God only And when we name the Church of S. Steeven the Altar of S. Peter or the Mass of our Lady We understand that the Church is dedicated the Alter consecrated and the Mass offered ro God in thanksgiving for the favours He hath don to the Virgin to S. Peter or to S. Steeven as when we name the Mass of the dead of marriage of peace of Travellers It is becaus we offer the sacrifice to God to demand of him rest of soules benediction of Mariage peace between Princes and a good journey for Travellers See what the Councel of Trent who knew best the faith and practise of the Church does say of it Though that the Church celebrates sometimes Masses in the honor and memory of Saints she ss 22. 3. teaches nevertheless that it is not to them that she offers sacrifice but to God alone who hath crowned them whence it is that the Priest says not S. Peter S. Paul I offer to you this Sactifice but to God to whom he gives thanks for their Victories imploring their intercession And so S. Austin teaches answering Faustus the Manichean Heretick who made the same objection against the Catholicks S. Aug. lib. 20. cont Faust of his time Some perhaps will say they cannot understand how we can offer Sacrifice to the honor of a Saint and not sacrifice to the Saint for whose honor it is offered 13. Know then that honor is but a signe a testimony or protestation of some excellency and that thanks given to God by words or Sacrifice for the gifts or graces bestowed on such persons is a testimony or protestation of such excellencie in those persons and therefore for their honor though both words and Sacrifice be directed to God and not to them If Protestants should keep a solemn day of thanksgiving to God for the wit and zeal their Doctor hath shewn against Popery this would be much to his honor though the thankes be given to God and not to him 14. Let us learn then by the unfortunate failings of others not to blaspheme that which we understand not Let us not fear Idolatry or fals worship following the general practise of that Church which alone does labour to extirpate Paganisme to ruine Idolls and Idolatry and to put in vogue this commandement But Let us beware to make other Idolls in our selves and to our selves which are harder to be extirpated and as pernicious to Salvation as those of Pagans For if we prefer our judgment before that of the Catholick Church we make an Idoll of our fancy or opinion and adore it If we affect a Creature disordinately against the commandement of God we erect an Idoll in our heart and adore it If we are intemperate subject