<h3><SPAN name="link2H_4_0667" id="link2H_4_0667"></SPAN> Idolatry What </h3>
<p>Having shewn what is Worship, and what an Image; I will now put them
together, and examine what that IDOLATRY is, which is forbidden in the
Second Commandement, and other places of the Scripture.</p>
<p>To worship an Image, is voluntarily to doe those externall acts, which are
signes of honoring either the matter of the Image, which is Wood, Stone,
or Metall, or some other visible creature; or the Phantasme of the brain,
for the resemblance, or representation whereof, the matter was formed and
figured; or both together, as one animate Body, composed of the Matter and
the Phantasme, as of a Body and Soule.</p>
<p>To be uncovered, before a man of Power and Authority, or before the Throne
of a Prince, or in such other places as hee ordaineth to that purpose in
his absence, is to Worship that man, or Prince with Civill Worship; as
being a signe, not of honoring the stoole, or place, but the Person; and
is not Idolatry. But if hee that doth it, should suppose the Soule of the
Prince to be in the Stool, or should present a Petition to the Stool, it
were Divine Worship, and Idolatry.</p>
<p>To pray to a King for such things, as hee is able to doe for us, though we
prostrate our selves before him, is but Civill Worship; because we
acknowledge no other power in him, but humane: But voluntarily to pray
unto him for fair weather, or for any thing which God onely can doe for
us, is Divine Worship, and Idolatry. On the other side, if a King compell
a man to it by the terrour of Death, or other great corporall punishment,
it is not Idolatry: For the Worship which the Soveraign commandeth to bee
done unto himself by the terrour of his Laws, is not a sign that he that
obeyeth him, does inwardly honour him as a God, but that he is desirous to
save himselfe from death, or from a miserable life; and that which is not
a sign of internall honor, is no Worship; and therefore no Idolatry.
Neither can it bee said, that hee that does it, scandalizeth, or layeth
any stumbling block before his Brother; because how wise, or learned
soever he be that worshippeth in that manner, another man cannot from
thence argue, that he approveth it; but that he doth it for fear; and that
it is not his act, but the act of the Soveraign.</p>
<p>To worship God, in some peculiar Place, or turning a mans face towards an
Image, or determinate Place, is not to worship, or honor the Place, or
Image; but to acknowledge it Holy, that is to say, to acknowledge the
Image, or the Place to be set apart from common use: for that is the
meaning of the word Holy; which implies no new quality in the Place, or
Image; but onely a new Relation by Appropriation to God; and therefore is
not Idolatry; no more than it was Idolatry to worship God before the
Brazen Serpent; or for the Jews when they were out of their owne countrey,
to turn their faces (when they prayed) toward the Temple of Jerusalem; or
for Moses to put off his Shoes when he was before the Flaming Bush, the
ground appertaining to Mount Sinai; which place God had chosen to appear
in, and to give his Laws to the People of Israel, and was therefore Holy
ground, not by inhaerent sanctity, but by separation to Gods use; or for
Christians to worship in the Churches, which are once solemnly dedicated
to God for that purpose, by the Authority of the King, or other true
Representant of the Church. But to worship God, is inanimating, or
inhibiting, such Image, or place; that is to say, an infinite substance in
a finite place, is Idolatry: for such finite Gods, are but Idols of the
brain, nothing reall; and are commonly called in the Scripture by the
names of Vanity, and Lyes, and Nothing. Also to worship God, not as
inanimating, or present in the place, or Image; but to the end to be put
in mind of him, or of some works of his, in case the Place, or Image be
dedicated, or set up by private authority, and not by the authority of
them that are our Soveraign Pastors, is Idolatry. For the Commandement is,
“Thou shalt not make to thy selfe any graven image.” God commanded Moses
to set up the Brazen Serpent; hee did not make it to himselfe; it was not
therefore against the Commandement. But the making of the Golden Calfe by
Aaron, and the People, as being done without authority from God, was
Idolatry; not onely because they held it for God, but also because they
made it for a Religious use, without warrant either from God their
Soveraign, or from Moses, that was his Lieutenant.</p>
<p>The Gentiles worshipped for Gods, Jupiter, and others; that living, were
men perhaps that had done great and glorious Acts; and for the Children of
God, divers men and women, supposing them gotten between an Immortall
Deity, and a mortall man. This was Idolatry, because they made them so to
themselves, having no authority from God, neither in his eternall Law of
Reason, nor in his positive and revealed Will. But though our Saviour was
a man, whom wee also beleeve to bee God Immortall, and the Son of God; yet
this is no Idolatry; because wee build not that beleef upon our own fancy,
or judgment, but upon the Word of God revealed in the Scriptures. And for
the adoration of the Eucharist, if the words of Christ, “This is my Body,”
signifie, “that he himselfe, and the seeming bread in his hand; and not
onely so, but that all the seeming morsells of bread that have ever since
been, and any time hereafter shall bee consecrated by Priests, bee so many
Christs bodies, and yet all of them but one body,” then is that no
Idolatry, because it is authorized by our Saviour: but if that text doe
not signifie that, (for there is no other that can be alledged for it,)
then, because it is a worship of humane institution, it is Idolatry. For
it is not enough to say, God can transubstantiate the Bread into Christs
Body: For the Gentiles also held God to be Omnipotent; and might upon that
ground no lesse excuse their Idolatry, by pretending, as well as others,
as transubstantiation of their Wood, and Stone into God Almighty.</p>
<p>Whereas there be, that pretend Divine Inspiration, to be a supernaturall
entring of the Holy Ghost into a man, and not an acquisition of Gods
grace, by doctrine, and study; I think they are in a very dangerous
Dilemma. For if they worship not the men whom they beleeve to be so
inspired, they fall into Impiety; as not adoring Gods supernaturall
Presence. And again, if they worship them, they commit Idolatry; for the
Apostles would never permit themselves to be so worshipped. Therefore the
safest way is to beleeve, that by the Descending of the Dove upon the
Apostles; and by Christs Breathing on them, when hee gave them the Holy
Ghost; and by the giving of it by Imposition of Hands, are understood the
signes which God hath been pleased to use, or ordain to be used, of his
promise to assist those persons in their study to Preach his Kingdome, and
in their Conversation, that it might not be Scandalous, but Edifying to
others.</p>
<h3><SPAN name="link2H_4_0668" id="link2H_4_0668"></SPAN> Scandalous Worship Of Images </h3>
<p>Besides the Idolatrous Worship of Images, there is also a Scandalous
Worship of them; which is also a sin; but not Idolatry. For Idolatry is to
worship by signes of an internall, and reall honour: but Scandalous
Worship, is but Seeming Worship; and may sometimes bee joined with an
inward, and hearty detestation, both of the Image, and of the
Phantasticall Daemon, or Idol, to which it is dedicated; and proceed onely
from the fear of death, or other grievous punishment; and is neverthelesse
a sin in them that so worship, in case they be men whose actions are
looked at by others, as lights to guide them by; because following their
ways, they cannot but stumble, and fall in the way of Religion: Whereas
the example of those we regard not, works not on us at all, but leaves us
to our own diligence and caution; and consequently are no causes of our
falling.</p>
<p>If therefore a Pastor lawfully called to teach and direct others, or any
other, of whose knowledge there is a great opinion, doe externall honor to
an Idol for fear; unlesse he make his feare, and unwillingnesse to it, as
evident as the worship; he Scandalizeth his Brother, by seeming to approve
Idolatry. For his Brother, arguing from the action of his teacher, or of
him whose knowledge he esteemeth great, concludes it to bee lawfull in it
selfe. And this Scandall, is Sin, and a Scandall given. But if one being
no Pastor, nor of eminent reputation for knowledge in Christian Doctrine,
doe the same, and another follow him; this is no Scandall given; for he
had no cause to follow such example: but is a pretence of Scandall which
hee taketh of himselfe for an excuse before men: For an unlearned man,
that is in the power of an idolatrous King, or State, if commanded on pain
of death to worship before an Idoll, hee detesteth the Idoll in his heart,
hee doth well; though if he had the fortitude to suffer death, rather than
worship it, he should doe better. But if a Pastor, who as Christs
Messenger, has undertaken to teach Christs Doctrine to all nations, should
doe the same, it were not onely a sinfull Scandall, in respect of other
Christian mens consciences, but a perfidious forsaking of his charge.</p>
<p>The summe of that which I have said hitherto, concerning the Worship of
Images, is that, that he that worshippeth in an Image, or any Creature,
either the Matter thereof, or any Fancy of his own, which he thinketh to
dwell in it; or both together; or beleeveth that such things hear his
Prayers, or see his Devotions, without Ears, or Eyes, committeth Idolatry:
and he that counterfeiteth such Worship for fear of punishment, if he bee
a man whose example hath power amongst his Brethren, committeth a sin: But
he that worshippeth the Creator of the world before such an Image, or in
such a place as he hath not made, or chosen of himselfe, but taken from
the commandement of Gods Word, as the Jewes did in worshipping God before
the Cherubins, and before the Brazen Serpent for a time, and in, or
towards the Temple of Jerusalem, which was also but for a time, committeth
not Idolatry.</p>
<p>Now for the Worship of Saints, and Images, and Reliques, and other things
at this day practised in the Church of Rome, I say they are not allowed by
the Word of God, not brought into the Church of Rome, from the Doctrine
there taught; but partly left in it at the first conversion of the
Gentiles; and afterwards countenanced, and confirmed, and augmented by the
Bishops of Rome.</p>
<h3><SPAN name="link2H_4_0669" id="link2H_4_0669"></SPAN> Answer To The Argument From The Cherubins, And Brazen Serpent </h3>
<p>As for the proofs alledged out of Scripture, namely, those examples of
Images appointed by God to bee set up; They were not set up for the
people, or any man to worship; but that they should worship God himselfe
before them: as before the Cherubins over the Ark, and the Brazen Serpent.
For we read not, that the Priest, or any other did worship the Cherubins;
but contrarily wee read (2 Kings 18.4.) that Hezekiah brake in pieces the
Brazen Serpent which Moses had set up, because the People burnt incense to
it. Besides, those examples are not put for our Imitation, that we also
should set up Images, under pretence of worshipping God before them;
because the words of the second Commandement, “Thou shalt not make to thy
selfe any graven Image, &c.” distinguish between the Images that God
commanded to be set up, and those which wee set up to our selves. And
therefore from the Cherubins, or Brazen Serpent, to the Images of mans
devising; and from the Worship commanded by God, to the Will-Worship of
men, the argument is not good. This also is to bee considered, that as
Hezekiah brake in pieces the Brazen Serpent, because the Jews did worship
it, to the end they should doe so no more; so also Christian Soveraigns
ought to break down the Images which their Subjects have been accustomed
to worship; that there be no more occasion of such Idolatry. For at this
day, the ignorant People, where Images are worshipped, doe really beleeve
there is a Divine Power in the Images; and are told by their Pastors, that
some of them have spoken; and have bled; and that miracles have been done
by them; which they apprehend as done by the Saint, which they think
either is the Image it self, or in it. The Israelites, when they
worshipped the Calfe, did think they worshipped the God that brought them
out of Egypt; and yet it was Idolatry, because they thought the Calfe
either was that God, or had him in his belly. And though some man may
think it impossible for people to be so stupid, as to think the Image to
be God, or a Saint; or to worship it in that notion; yet it is manifest in
Scripture to the contrary; where when the Golden Calfe was made, the
people said, (Exod. 32. 2.) “These are thy Gods O Israel;” and where the
Images of Laban (Gen. 31.30.) are called his Gods. And wee see daily by
experience in all sorts of People, that such men as study nothing but
their food and ease, are content to beleeve any absurdity, rather than to
trouble themselves to examine it; holding their faith as it were by
entaile unalienable, except by an expresse and new Law.</p>
<h3><SPAN name="link2H_4_0670" id="link2H_4_0670"></SPAN> Painting Of Fancies No Idolatry: Abusing Them To Religious Worship Is </h3>
<p>But they inferre from some other places, that it is lawfull to paint
Angels, and also God himselfe: as from Gods walking in the Garden; from
Jacobs seeing God at the top of the ladder; and from other Visions, and
Dreams. But Visions, and Dreams whether naturall, or supernaturall, are
but Phantasmes: and he that painteth an Image of any of them, maketh not
an Image of God, but of his own Phantasm, which is, making of an Idol. I
say not, that to draw a Picture after a fancy, is a Sin; but when it is
drawn, to hold it for a Representation of God, is against the second
Commandement; and can be of no use, but to worship. And the same may be
said of the Images of Angels, and of men dead; unlesse as Monuments of
friends, or of men worthy remembrance: For such use of an Image, is not
Worship of the Image; but a civill honoring of the Person, not that is,
but that was: But when it is done to the Image which we make of a Saint,
for no other reason, but that we think he heareth our prayers, and is
pleased with the honour wee doe him, when dead, and without sense, wee
attribute to him more than humane power; and therefore it is Idolatry.</p>
<p>Seeing therefore there is no authority, neither in the Law of Moses, nor
in the Gospel, for the religious Worship of Images, or other
Representations of God, which men set up to themselves; or for the Worship
of the Image of any Creature in Heaven, or Earth, or under the Earth: And
whereas Christian Kings, who are living Representants of God, are not to
be worshipped by their Subjects, by any act, that signifieth a greater
esteem of his power, than the nature of mortall man is capable of; It
cannot be imagined, that the Religious Worship now in use, was brought
into the Church, by misunderstanding of the Scripture. It resteth
therefore, that it was left in it, by not destroying the Images
themselves, in the conversion of the Gentiles that worshipped them.</p>
<h3><SPAN name="link2H_4_0671" id="link2H_4_0671"></SPAN> How Idolatry Was Left In The Church </h3>
<p>The cause whereof, was the immoderate esteem, and prices set upon the
workmanship of them, which made the owners (though converted, from
worshipping them as they had done Religiously for Daemons) to retain them
still in their houses, upon pretence of doing it in the honor of Christ,
of the Virgin Mary, and of the Apostles, and other the Pastors of the
Primitive Church; as being easie, by giving them new names, to make that
an Image of the Virgin Mary, and of her Sonne our Saviour, which before
perhaps was called the Image of Venus, and Cupid; and so of a Jupiter to
make a Barnabas, and of Mercury a Paul, and the like. And as worldly
ambition creeping by degrees into the Pastors, drew them to an endeavour
of pleasing the new made Christians; and also to a liking of this kind of
honour, which they also might hope for after their decease, as well as
those that had already gained it: so the worshipping of the Images of
Christ and his Apostles, grow more and more Idolatrous; save that somewhat
after the time of Constantine, divers Emperors, and Bishops, and generall
Councells observed, and opposed the unlawfulnesse thereof; but too late,
or too weakly.</p>
<h3><SPAN name="link2H_4_0672" id="link2H_4_0672"></SPAN> Canonizing Of Saints </h3>
<p>The Canonizing of Saints, is another Relique of Gentilisme: It is neither
a misunderstanding of Scripture, nor a new invention of the Roman Church,
but a custome as ancient as the Common-wealth of Rome it self. The first
that ever was canonized at Rome, was Romulus, and that upon the narration
of Julius Proculus, that swore before the Senate, he spake with him after
his death, and was assured by him, he dwelt in Heaven, and was there
called Quirinius, and would be propitious to the State of their new City:
And thereupon the Senate gave Publique Testimony of his Sanctity. Julius
Caesar, and other Emperors after him, had the like Testimony; that is,
were Canonized for Saints; now defined; and is the same with the
Apotheosis of the Heathen.</p>
<h3><SPAN name="link2H_4_0673" id="link2H_4_0673"></SPAN> The Name Of Pontifex </h3>
<p>It is also from the Roman Heathen, that the Popes have received the name,
and power of PONTIFEX MAXIMUS. This was the name of him that in the
ancient Common-wealth of Rome, had the Supreme Authority under the Senate
and People, of regulating all Ceremonies, and Doctrines concerning their
Religion: And when Augustus Caesar changed the State into a Monarchy, he
took to himselfe no more but this office, and that of Tribune of the
People, (than is to say, the Supreme Power both in State, and Religion;)
and the succeeding Emperors enjoyed the same. But when the Emperour
Constantine lived, who was the first that professed and authorized
Christian Religion, it was consonant to his profession, to cause Religion
to be regulated (under his authority) by the Bishop of Rome: Though it doe
not appear they had so soon the name of Pontifex; but rather, that the
succeeding Bishops took it of themselves, to countenance the power they
exercised over the Bishops of the Roman Provinces. For it is not any
Priviledge of St. Peter, but the Priviledge of the City of Rome, which the
Emperors were alwaies willing to uphold; that gave them such authority
over other Bishops; as may be evidently seen by that, that the Bishop of
Constantinople, when the Emperour made that City the Seat of the Empire,
pretended to bee equall to the Bishop of Rome; though at last, not without
contention, the Pope carryed it, and became the Pontifex Maximus; but in
right onely of the Emperour; and not without the bounds of the Empire; nor
any where, after the Emperour had lost his power in Rome; though it were
the Pope himself that took his power from him. From whence wee may by the
way observe, that there is no place for the superiority of the Pope over
other Bishops, except in the territories whereof he is himself the Civill
Soveraign; and where the Emperour having Soveraign Power Civill, hath
expressely chosen the Pope for the chief Pastor under himselfe, of his
Christian Subjects.</p>
<h3><SPAN name="link2H_4_0674" id="link2H_4_0674"></SPAN> Procession Of Images </h3>
<p>The carrying about of Images in Procession, is another Relique of the
Religion of the Greeks, and Romans: For they also carried their Idols from
place to place, in a kind of Chariot, which was peculiarly dedicated to
that use, which the Latines called Thensa, and Vehiculum Deorum; and the
Image was placed in a frame, or Shrine, which they called Ferculum: And
that which they called Pompa, is the same that now is named Procession:
According whereunto, amongst the Divine Honors which were given to Julius
Caesar by the Senate, this was one, that in the Pompe (or Procession) at
the Circaean games, he should have Thensam & Ferculum, a sacred
Chariot, and a Shrine; which was as much, as to be carried up and down as
a God: Just as at this day the Popes are carried by Switzers under a
Canopie.</p>
<h3><SPAN name="link2H_4_0675" id="link2H_4_0675"></SPAN> Wax Candles, And Torches Lighted </h3>
<p>To these Processions also belonged the bearing of burning Torches, and
Candles, before the Images of the Gods, both amongst the Greeks, and
Romans. For afterwards the Emperors of Rome received the same honor; as we
read of Caligula, that at his reception to the Empire, he was carried from
Misenum to Rome, in the midst of a throng of People, the wayes beset with
Altars, and Beasts for Sacrifice, and burning Torches: And of Caracalla
that was received into Alexandria with Incense, and with casting of
Flowers, and Dadouchiais, that is, with Torches; for Dadochoi were they
that amongst the Greeks carried Torches lighted in the Processions of
their Gods: And in processe of time, the devout, but ignorant People, did
many times honor their Bishops with the like pompe of Wax Candles, and the
Images of our Saviour, and the Saints, constantly, in the Church it self.
And thus came in the use of Wax Candles; and was also established by some
of the ancient Councells.</p>
<p>The Heathens had also their Aqua Lustralis, that is to say, Holy Water.
The Church of Rome imitates them also in their Holy Dayes. They had their
Bacchanalia; and we have our Wakes, answering to them: They their
Saturnalia, and we our Carnevalls, and Shrove-tuesdays liberty of
Servants: They their Procession of Priapus; wee our fetching in, erection,
and dancing about May-poles; and Dancing is one kind of Worship: They had
their Procession called Ambarvalia; and we our Procession about the fields
in the Rogation Week. Nor do I think that these are all the Ceremonies
that have been left in the Church, from the first conversion of the
Gentiles: but they are all that I can for the present call to mind; and if
a man would wel observe that which is delivered in the Histories,
concerning the Religious Rites of the Greeks and Romanes, I doubt not but
he might find many more of these old empty Bottles of Gentilisme, which
the Doctors of the Romane Church, either by Negligence, or Ambition, have
filled up again with the new Wine of Christianity, that will not faile in
time to break them.</p>
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