The Practical Divinity of the Papists Discovered to be Destructive, Discourse · Chapter 9 · Section 3

The Practical Divinity of the Papists Discovered to be Destructive · Discourse · Chapter 9 · Section 3

p. 308Sect. 3. But there is not any more horrid abuſe of divine worſhip, than that which they are guilty of in reference to its object: for beſides what they determine concerning divine worſhip, to be given to other things, beſides God, it is no ſin with them to worſhip the Utenſils of their worſhip, the Veſſels, Books, Tables, Linnen and Prieſtly Veſtments, being once dedicated to divine Service, and made holy by the p. 309charm of a Conſecration. Antonius Corduba ſays, they are to be worſhipped (l)(l)Vaſquez de adoratione l. 2. diſp. 8. c. 10. n. 342. poſſe ſecundum ſe, cultum deferri rebus ſacris, ſic docet Antonius de Corduba, & alij recentiores.for themſelves, and in the judgment of (m)(m)Vaſis & al…js rebus ſacris inanimis concedit cultum aliquem diſtinctum a cultu illius, in cujus honorem dicatae ſunt. idem. ibid. c. 11. n. 360.Clychtovius they are to have a worſhip, diſtinct from his worſhip, to whoſe honour they are dedicated. Vaſquez (n)(n)Ibid. c. 10. n. 344.will have them worſhipped relatively (as Images to whom he gives Divine adoration) with reſpect to him, in whoſe ſervice they are uſed.

'Tis no ſin to worſhip the word Jeſus, whether it be pronounced or written, and ſome will have honour given to the word for it ſelf, ſo (o)(o)Ipſi etiam voci ſecundum ſe, c…nſet honorem aliquem tribui. Ibid. n. 342.Corduba and others. (p)(p)Simul—cum Chriſto quem ſignificat vox illa. Ibid. n. 343. Idem quod de imagine, de voce quo que Jeſus & alijs rebus inanimis, manifeſte ſequitur & quamvis diceremus, quia imagines exemplaribus ſubſtituuntur, ideo cum ipſis adorari; quis audeat aſſerere, vocem Jeſus aut ſc…iptam aut prolatam, in locum ſignificati non ſubrogari? &c. Ibid. n. 344.Some will have the word worſhipped together with him, that it ſignifies: as the Image and the exemplar are both worſhipped together; So that they will have the word Jeſus to be worſhipped, as the Image of Jeſus.

'Tis no ſin to worſhip the Accidents of Bread and Wine in the Euchariſt, where the object worſhipped is not only Chriſt there, nor is it the ſubſtance of Bread and Wine (for they ſay there is no ſubſtance left): but that which they worſhip, is the colour, figure, or taſt of the Elements. The colour, when there is nothing that is coloured: the tartneſs, when there is nothing that is tart: the roundneſs, when there is nothing that is round. To theſe wonderful (not to ſay monſtrous) accidents, ſome will have a ſingle (q)(q)Alij vero recentiores—eodem modo de ſpeciebus Sacramentalibus at que de imaginibus docent: nempe eas adorari poſse eodem motu, & adoratione l…triae cum Chriſto ſ…b ipſis contento: p…ſſe etiam ſecundum ſe, propria adoratione coli, quae non reſeratur in Chriſtum ibi contentum ſi…ut in terminum proximum adorationis: ſed tanquam in motivum remotum ſicut de imaginibus, & de nomine Jeſu, docuerunt. Idem. Ibid. c. 11. n. 360.worſhip due, but that, the very ſame worſhip that is due to Chriſt, and beſides that Divine adoration, which is common to them with Chriſt, will have alſo a proper worſhip given, without reference to Chriſt: but all of them p. 310agree, that they are to be adored with (r)(r)Eandem adorationem qua Chriſtum ibi colimus, ad eas terminari, dicendum eſt (ut docet Claudus Cello. 6.) Sed per accidens, ſicut adoratio exemplaris in imaginem quo que terminatur. Id expreſſe tradit. Algelus. l. 2. de Euch. c. 3. idem. ibid.Divine worſhip, and ſome ſay that this adoration is terminated on them, as the worſhip of the Exemplar upon the Image. They will not only have the Manger wherein Chriſt lay, and the Thorns wherewith he was Crowned, and the Spear that wounded him, to be worſhipped: (s)(s)Si autem pingeretur Sacrum praeſepium, vel lancea, vel ſpinea corona, vel aliquid ſimile, non minus quam ipſa crux in veneratione eſſe debere. Id vero quod de pictura vel ſculptura dicimus, de ijſdem rebus naturalibus dicendum eſſet, ſi in ornamentum crucis, & monimentum paſſionis, vel alterius myſterij, publice ponerentur, &c. Idem. ibid. l. 3. c. 6. diſp. 2. n. 73.but the Picture of theſe, when they are but painted, they are to have the ſame worſhip which the true Croſs has, that is, Divine Adoration; and ſo are natural Thorns, or a common Manger or Spear to be worſhipped, when they are made uſe of to adorn the Croſs, or to ſet off the paſſion of Chriſt, as they are wont Theatrically to repreſent it.

'Tis no ſin to worſhip any thing that Chriſt touched, or that touched him, how injuriouſly ſoever. Therefore they teach that the Aſs upon which Chriſt rode is to be worſhipped, hereby it appears, ſayes (t)(t)Inde etiam constat, quo pacto recte poſſit aſinus, cui Chriſtus inſedit, adorari. Ibid. n. 76.Vaſquez, how rightly the Aſs upon which Chriſt did ride may be worſhipped; and that the very (u)(u)Nil tamen obeſt, quo minus aliquis ſincera fide, & recta intentione, affectum & animum ſolum in Chriſtum intendens, labia Judae, & alia quae injuſte Chriſtum tetigerunt, reverenter oſculetur. ibid.lips of Judas (that Traitor and Devil as Chriſt calls him) for kiſſing Chriſt, when he betrayed him; for that very act wherein he ſhew'd himſelf a Traitor and Devil, are to be worſhipped. If they had but thoſe Traitors lips, they would reverently and devoutly kiſs, that is, adore them; and it is ſtrange if they have them not among their Sacred Relicks, ſince they ſay they have p. 311the (x)(x)Ex dictis infertur Chriſti praeputium & ſanguinem relictum in terris, ſive ſit ſub for…a ſanguinis, ſive ſub alia, non ſecundum ſe, hyperdulia, ſed ex affectu latriae circa Chriſtum eodem motu adorationis cum ipſo, ſicut alias ejus reliquias, adorandum eſſe, ut notavit Corduba & Sylveſt. Idem. ibid. diſp. 4. n. 125.foreskin of Chriſt, cut off at his circumciſion, and his very (y)(y)Antiqua etiam traditione conſtat vultum ſanctum Domini, tempore paſſionis ſuae in linteo expreſſum fuiſſe. Qualis Romae—& in Hiſpania oſtenditur—Taurius vero magna cum veneratione ſervatur, & nec minori religione colitur ſindon, qua Chriſtus in Sepulchro fuit involutus: cui impreſſam reliquit ſui corporis ſiguram. Idem. ibid. l. 2. diſp. 3. c. 1. n. 29.countenance impreſſed by him upon a white cloath; for one would think theſe as hard to come by, however in diverſe places they worſhip ſomething at a venture, which they count ſo.

It is no ſin to worſhip the imaginary blood, which flowes from a Crucifix or Image of Chriſt, when it is wounded, for they being given up to believe the moſt ridiculous lyes, (a)(a)Vid. Aquinas 3. q. 54. art. 2.do believe, that ſuch blood hath iſſued from a mere Picture or Image, (b)(b)One at Berytus in Syria, pierced by a Jew, related in a Book, aſcribed to Athanaſius falſely (as Bellarmine confeſſes de ſcript. Eccleſ. p. 78.) of which our Author l. 2. diſp. 3. c. 1. n. 29.they keep it as a moſt Sacred Relique, and it is to be (c)(c)Idem dicendum de ſanguine, qui ex aliqua imagine Chriſti fluxit, niſi quod ille non ratione contactus, ſed repraeſentationis tantum adorandus eſt, idem ibid. l. 3. diſp. 4. c. 2. n. 125.worſhipped with the ſame worſhip they give to Chriſt himſelf.

It is no ſin to give Divine worſhip to any man, not only the Saints in Heaven, or holy perſons on earth, but any men whatever in the world (the wickedeſt not excepted) may together with God, have divine worſhip, as the Image has with the Exemplar, (d)(d)De homine qui eſt viva Dei ſimilitudo & imago, nec aliqua inſtitutione in cultum Dei dedicata docent Alexander, Waldenſis & Cajetan, cum poſſe eſſe adorationis materiam, ſicut de imagine picta dixerunt: hoc eſt, in illo & per illum ita Deum adorari poſſe, ut ipſe etiam homo, eodem motu, & ſigno ſubmiſſionis colatur ſicut imago cum exemplari: at que idem de Angelo dicere debent. ibid. diſp. 1. c. 1. n. 4. & cap. 3. n. 17.ſince every man is the living Image of God. This is not only the doctrine of Vaſquez, but of Alenſis, of Waldenſis, and of Cardinal Cajetane. only in the practice of this there muſt be caution for Albertus Magnus p. 312and Aquinas ſay, there is danger leaſt a man, being of more excellency than an Image, divine worſhip ſhould be given him, not for Gods ſake, but his own dignity: (e)(e)Ubi periculum non eſſet, non negarent adorari poſſe ſicut imaginem pictam. ibid.but where this danger is not, they would not deny but any man may be ſo worſhipped; even with divine worſhip. So that if Paul and Barnabas, with the Lycaonians, Act. 14. had but proceeded with the caution of theſe Doctors; and taken care, that thoſe people ſhould ſo worſhip them only for Gods ſake; they might lawfully have admitted the worſhip offered them, though they (not learned in this kind of Doctrine,) choſe rather to be ſtoned than ſo honoured.

It is lawful to worſhip not only rational Creatures, (f)(f)Quaevis etiam alia res mundi ſive inanima, & irrationalis, ſive rationalis, ex natura rei & ſecluſo periculo, rite cum Deo, ſicut imago ipſius adorari poteſt. Hanc opinionem tradit. Cajetan. 2. 2. q. 103. art. 3. ad dub. 4. id docuit. Leontius. ibid. c. 2. n. 5.but any thing elſe in the whole world, whether living or liveleſs. Any beaſt or creeping thing may be worſhipped as the Image of God, which they hold is to be honoured with divine worſhip. So that not only the Planets, Stars, the Queen and the Hoſt of Heaven, may be thus adored (for which the Lord condemns Iſrael and Judah as Idolaters): but the vileſt Creature that lives on Earth, a Fly, or a Frogg, or a Serpent, or a Toad may be thus worſhipped. Yea meaner Creatures than any that have life, any inanimate thing whatſoever, though it be but a wiſp of Straw; that is our Authors own inſtance, whereas, ſayes he, (g)(g)Fruſtra igitur Wicleſiſtae objiciebant Chriſtianis imagines colentibus, ipſos quo que modulum ſtraminis adorare poſſe—idem enim Leontius, de modulo ſtraminis, quod de quacun que re mundi, libenter fateretur; tantum abeſt, ut abſurdum judicari debeat. ibid. n. 10.the Wickliffites object, that Chriſtians who worſhip Images, may as well worſhip a wiſp of Straw (modulum ſtraminis the ſame Leontius (upon whoſe Authority he grounds all) would as freely grant this, of a bit of Straw; as he does it of every thing elſe in the World, ſo far is it from being counted abſurd; yea, they may worſhip not p. 313only vile but ſordid things, (h)(h)In brutis animantibus & rebus ſordidis, Deo exhibere notam ſubmiſſionis primo aſpectu indecens apparet: id tamen non obeſt, quo minus ſuapte natura in qualibet re mundi Deum ipſum adorare liceat: imo & ſanctos homines ſeu Angelos, ſi eos cum rehus illis cogitatione noſtra poſſimus conjungere. ibid. n. 11.and not only God, but Angels and Saints in them, quaevis alia res mundi, any thing what-ever in the World, whether liveleſs, unreaſonable, or rational; may rightly have divine worſhip with God. And this is not only the judgment of their famous Vaſquez, but of Cardinal Cajetan, and in conſequence, of them all; for thoſe great witts, well diſcerned, that the adoration of other things, approved and practiſed by the Romaniſts, could never be defended without extending their principles to ſuch a Latitude. Thus it is manifeſt, that whatſoever the Apoſtate Iſraelites adored, or the Egyptians worſhipped, or the Laplanders do worſhip, or the groſſeſt and the moſt ridiculous Idolaters in the World, ever made an Idol: all that, with much more and worſe, may lawfully be worſhipped by Popiſh principles; there never was any Idolatry ſo abſurd or horrid in the World, but may have Patronage, or excuſe by this doctrine.

And now Heaven and Earth being furniſhed with their Idols, one would think they need go no further, but be ſatisfied, without ſeeking Hell for any: yet there is an inquiry which reaches that too. 'Tis a queſtion amongſt them, if (i)(i)An ſit peccatum adorare radium luminis, vel ſpeciem Crucifixi, ſub qua Daemon deliteſcit. ibid. diſp. 1. c. 5. n. 30. vid Bonacin. Tom. 2. diſp. 3. q. 1. punct. 4. n. 5.the Devil ſhould appear in a beam of light, or the form of a Crucifix, whether that apparition may be worſhipped? Antiſiodorenſis, Alexander, Aquinas, Marſilius, Adrian and others, will not allow it ſhould be worſhipped, unleſs conditionally, and with a condition expreſs'd: but Vaſques is for adoration hereof abſolutely, (k)(k)Quare nec conditionem expreſſe addere oportet, ut recte & legitime adoratio fiat; & multo minus ea exprimenda eſt, quando Euchariſtiam adoramus; ut optime tradunt Alexand. S. Thom. Bonaventura: qui cum dicant, neceſſariam eſſe expreſſam conditionem, quando adoratur Chriſtus in ſpecie Crucifixi, ubi Daemon deliteſcit: affirmant tamen, eam non eſſe neceſſariam, ut adoretur in hoſtia conſecrata. Idem ſenſi… Gabriel. Quinimo ut Cajetan. Hoſſelanus & Claudius Sajnctes, docent, male faceret qui adderet conditionem, ut ſecurus adoraret. ibid. n. 34.no condition expreſs'd, and he has thoſe, who are otherwiſe minded, at a great advantage; becauſe they conclude for p. 314worſhip abſolutely, in a parallel caſe: for they will have a conſecrated Hoſt to be worſhipped, without condition, though the Devil were in it, or lurked under it; and if they think he would be worſhipped in the former, without the interpoſal of a condition; he will be worſhipped in the later, where they will have no condition to exclude it. I conclude this with what (l)(l)Hominem poſſe mereri per fidem erroneam, etſi contingat ut adoret Diabolum. Reſett. Humphed de vita Juel. p. 120.Holcott determines, a man may merit by a miſtaken belief, although it ſo fall out, that he worſhip the Devil.

Theſe deciſions were neceſſary to juſtifie their devout perſons, who have met with ſuch adventures. A great part of Popery is grounded upon Viſions and Apparitions; theſe were much affected and admired by their reputed holy Men, and Women too, who were admired and adored for them. Satan in the darkneſs (wherein this myſtery did beſt thrive) had the advantage to put ſtore of Cheats upon them. Many Monks and Heremites (ſays a Lapide) were deceived by him. Particularly among the reſt Valens the Monk was thus deluded, the Devil frequently appearing to him as an Angel. In fine, Satan in an apparition feigned himſelf to be Chriſt, and the Monk went, and for Chriſt worſhipped the Devil (Idem in 2 Cor. 11. 15.) They are concern'd to plead for that worſhip, which had the ſame original with much of their Religion.