A True and Lively Representation of Popery, Text

A True and Lively Representation of Popery · Text

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March 12. 1678/9. Guil. Jane, R. P. D. Henr. Epiſc. Lond. a Sac. Dom.

A true and lively REPRESENTATION OF POPERY: SHEWING That Popery is only New-modell'd PAGANISM, AND Perfectly deſtructive of the great Ends and Purpoſes of God in the Goſpel.

Jer. 10.2.

Learn not the way of the Heathen —

Gal. 5.1.

Stand faſt therefore in the liberty wherewith Chriſt hath made us free, and be not intangled again with the yoke of bondage.

LONDON, Printed by R. Everingham for W. Kettilby, at the Biſhops Head in S. Paul's Church-Yard, 1679.

p. 5A true and lively Repreſentation of Popery.

THAT there is but one true way to Salvation, is readily acknowledged by all that profeſs themſelves Chriſtians; but whether this way lye on the right hand or on the left, whether through the Church of Rome, or in the Reformed Religion, that is made a Queſtion. And though the Romaniſts, with confidence enough, vainly arrogate this to themſelves, as if there were no way to Heaven but by aſſociating and joining in Communion with their Church, and will hardly (unleſs in a good mood) allow a dying Proteſtant to be ſaved; yet I doubt not but I have ſufficiently made it appear, by ſuch evident and clear Demonſtrations, as are within the ſphere and comprehenſion of an ordinary Capacity, not only that the Reformed Religion is hugely agreeable and ſubſervient to thoſe Grand purpoſes of God in the Goſpel for the Salvation of Mankind, but that Popery is infinitely prejudicial and deſtructive of them. And although (conſidering the various Artifices and ſubtle Stratagems the Popiſh Emiſſaries make uſe of, not only in gaining, but confirming their new Proſelytes) I cannot hope to recover ſuch as are already enſnared by them; yet I may reaſonably ſuppoſe that theſe few ſheets, if they chance to fall into the hands of p. 6ſome one or other who deſires impartially to ſeek and embrace the Truth where-ever he meets with it, or by what hand ſoever it be brought to him, may be ſo fully perſwaded and ſatisfied of the Goodneſs of the Proteſtant Religion, and of the groſs Impiety and Wickedneſs of the Popiſh, as that whatever cenſure he paſs upon this, yet of the other he may ſay, that God is in it of a truth.

1. I conſider therefore that the great End and Deſign of the Chriſtian Religion is to form in men the ſacred life and nature of God; for ſo S. Peter aſſures us, That thoſe glorious and ineſtimable Promiſes, which God through Chriſt was pleaſed to make to the World, were deſigned to recover men from their Sins and Corruptions into a participation of the Divine Nature. 2 Pet. 1.4.2 Pet 1:4And that we may not conceive and think this to be a mere airy Notion and an inſignificant ſound of Words, our bleſſed Saviour himſelf expreſſes it by the name of The new Birth; Except a man be born again — And his Holy Apoſtle S. Paul ſtyles it the New Creature: Joh. 3.3.John 3:3All which being of a like ſignification and reſpect denote a certain ſtate and condition of life, Gal. 6.15.Gal 6:15to which men are brought by the Power and Grace of God in the Goſpel, whereby their hearts and minds are tuned into an univerſal Conſent to Gods holy will. That ſtate of ſin and miſery into which all men by their firſt Prevarication and Rebellion are involved, is nothing of the true nature of our Souls, but an Extraneous and Adventitious thing, a meer Uſurpation upon the Lords Inheritance, whereby the minds and ſpirits of Mankind are preternaturally forced againſt their proper bent and inclination; and God by the Goſpel p. 7comes to free them from this heavy Preſſure and Bondage, and quickens and invigorates their decayed Powers, with a ſtrong and potent endeavour towards a Reſtitution and Freedom. And this Conatus or Effort whereby they endeavour to throw off their uneaſie load, is expreſſed and decypher'd in the Holy Scriptures by the Name of Spirit, as in Rom. 8.1. where the Apoſtle puts an oppoſition between the Fleſh and the Spirit, and ſays they are two ſeveral Laws and States of Being, the one tending wholly to the abaſing, and diſhonouring, and captivating the Soul to vile and low purpoſes, and making it drudge like a Slave to promote an Animal and ſenſual life; but the other being nothing but a Law of Holineſs and Righteouſneſs, and conſequently connatural to it, endeavours the freeing it from all that violence and force uſed upon it. And this very ſame active and enlivening Principle ſhall be ſo far quickned and invigorated by the aſſiſtance of God's Holy Spirit, that it ſhall at laſt through his benign and powerful Influence break into a Flame, and conſume all Terreſtrial Dregs and Incumbrances, and immortalize theſe our dull and ſluggiſh Bodies. So the Divine Apoſtle tells us, If the Spirit of him that raiſed up Jeſus from the dead dwell in you; Rom. 8.11.Rom 8:11he that raiſed up Chriſt from the dead ſhall alſo quicken your mortal Bodies by the Spirit that dwelleth in you. Now that this bleſſed frame and temper of mind may be raiſed and renewed in us, God ſent his Son into the World; and he incites and encourages us to the attaining of ſo deſirable a State by mighty and ſtupendious Promiſes, ſuited and adapted to our beſt and higheſt Capacities: and that we may not think the participation of the p. 8Divine Nature, or the new Creature, that is, that conſtitution of mind and ſoul which the Goſpel came to implant in us, to be a thing which we can have no rational Idea or Conception of; I ſhall give ſuch a brief and comprehenſive Character of it, as that Eternal Wiſdom has legibly engraven in the frame and contexture of the Chriſtian Religion. Thus therefore I conceive of it; That it is a Holy Principle of Life and Power implanted in the Soul by the Spirit of God, bringing every Thought, Word and Action into conformity and obedience to the Divine Will, and begetting ſuch a natural and genuine ſenſe of what is Holy and Righteous, that it is as hard for a man truly poſſeſſed of this excellent nature to act contrary to it, as to ſuffer a Diſciſſion of his bodily life; and though we bear this precious Treaſure in Earthen Veſſels, and it be ſurrounded with the frailties and infirmities of fleſh and blood, yet does it fill our minds with comfortable hopes and aſſurance that our mighty Saviour and Redeemer, who expreſſed the greatneſs of his love by dying for us, will perfectly releaſe and ſet it free from the heavy preſſure of thoſe Earthly Bodies, and at laſt Crown it with ſuch a body of Light and Glory, as he himſelf is poſſeſſed of in the higheſt Heavens, This is indeed the main end and ſcope of the appearing of the Grace of God to the World; and that the Son of God might take poſſeſſion of his own Inheritance, and effectually and fully accompliſh the recovery of Mankind from the cruel Bondage of Sin and Satan into this ſo deſirable a ſtate of Liberty and Freedom, wherein their ſouls act with the greateſt eaſe and pleaſure, and conſtancy, and delight, he deſigned by the promulgation of the Goſpel.

p. 92. In the firſt place, the utter Extirpation and rooting Idolatry out of the World. For this is a ſin ſo heynous, and ſo derogatory to the Perfections of the Divine Nature, that however it may be ſubtilized and refined by the crafty Patrons of it, yet it doth moſt certainly thwart and croſs that glorious purpoſe of God in making men like to himſelf: And the reaſon of it is, becauſe it ſinks mens minds too much into Body and Matter, and ſo inſtead of purging their Souls from the groſs affections and allurements of the Fleſh, it depreſſes and debaſes their thoughts to the loweſt degree of Senſuality. Now that when the Evangelical Diſpenſation ſhould take place upon Earth, all Idolatry was to be extirpated and deſtroyed, the Prophets of old have clearly teſtified, Iſai. 2.17, 18, 20. — The Lord alone ſhall be exalted in that day, and the Idols he ſhall utterly aboliſh: In that day a man ſhall caſt his Idols of Silver, and his Idols of Gold, which they made each one for himſelf to worſhip, to the Moles, and to the Bats. That this Prophecy reſpects the times of the Meſſiah, is acknowledged by the Jews themſelves, and may receive a further confirmation from the ſecond and third Verſes: And it ſhall come to paſs in the laſt days, that the Mountain of the Lords Houſe ſhall be eſtabliſhed in the top of the Mountains, and ſhall be exalted above the Hills, and all Nations ſhall flow unto it — For out of Zion ſhall go forth the Law, and the Word of the Lord from Jeruſalem; i. e. That in the days of the Goſpel (which is frequently denoted in Scripture by the laſt times) the worſhip of the true God ſhall take place, and be eſtabliſhed among all Nations; and that this Evangelical Diſpenſation p. 10which ſhould be carried and propagated over all the world, ſhould begin from Jeruſalem, where the Apoſtles of our Lord Jeſus received their full and compleat Inauguration into this Office of preaching the Goſpel, by the deſcent of the Holy Ghoſt upon them; and then in that day all the falſe Gods and Images of the Heathens ſhall be utterly thrown aſitle, and men ſhall honour and worſhip the true God only, and that in Spirit, and in Truth And again; Zephan. 2.11. The Lord will be terrible unto them, for he will famiſh all the Gods of the Earth, and men ſhall worſhip him every one from his place, even all the Iſles of the Heathen; i.e. God will aboliſh and deſtroy all the Idols and falſe Deities of the Heathen, and all Nations ſhall be reduced to the worſhip of the true God, the Creator of Heaven and Earth, every one in his own Land; ſo that men ſhall not need to go up to Jeruſalem, or be obliged to worſhip God here or there, but (as Chriſt ſpeaks) the true worſhippers ſhall worſhip the Father in Spirit, and in Truth. And more plainly yet in Zech. 13.2. And it ſhall come to paſs in that day, ſaith the Lord of Hiſts, that I will cut off the names of the Idols out of the Land, and they ſhall no more be remembred; and alſo I will cauſe the Prophets and the unclean Spirit to paſs out of the Land. And that this unclean Spirit, which ſollicited mankind to ſpiritual whoredome and fornication, was chaſed out of all thoſe parts of the world where the Goſpel was preached by the Apoſtles and their immediate Succeſſors, is evident; not only from Eccleſiaſtical ſtory, but from the complaints of the Heathen, that ſince the Religion of Jeſus prevailed, their Oracles were ſilent, and their Sacrifices were p. 11offer'd in vain to their phantaſtick Deities. And that this was a main deſign of the Goſpel of our Lord Jeſus, he himſelf aſſures us in his diſcourſe with the Woman of Samaria, Joh. 4.21, 22, 23, 24. where when the Woman told our Saviour, that the Samaritans worſhipped in Mount Ephraim at Shiloh, but that the Jews taught that God was to be worſhipped only at Jeruſalem; v. 20. He replies, Woman, believe me, the hour comes when ye ſhall neither in this Mountain, nor yet at Jeruſalem, worſhip the Father. Ye worſhip ye know not what; we know what we worſhip, for Salvation is of the Jews. But the hour comes, and now is, when the true worſhippers ſhall worſhip the Father in Spirit, and in Truth; for the Father ſeeks ſuch to worſhip him. God is a Spirit, and they that worſhip him, muſt worſhip him in Spirit, and in Truth. The moſt genuine Interpretation of which-ſeems to be given by that pious and learned Perſon Mr. Mede, viz. that the Samaritans who worſhipped in the Temple of Mount Gerizim, though they worſhipped the true God, yet it was under the viſible repreſentation of a Dove, and circumciſed their Children in the name thereof; therefore (ſays Chriſt) ye worſhip ye know not what; i.e. ye worſhip the God of Iſrael indeed, but 'tis under a Corporeal Repreſentation, which is an argument you do not know him; but God muſt be worſhipped in Spirit, and in Truth; that is, conceiving him as a Spirit, and not under any viſible ſhape. Therefore Idolatry is a belying God, and Idols are termed lyes, Amos 2.4. — Their lyes cauſed them to err. — And Jer. 16.19. Surely our Fathers have inherited lyes, the Chaldee, have worſhipped a lye.

p. 12Our bleſſed Lord and Saviour coming into the world to correct what was amiſs, and to reform the manners of mankind, and to introduce a more ſpiritual Religion than the Jewiſh was, it is not to be thought but he would in the firſt place deſign the Eradication of Idolatry, which ſo much debaſes the ſoul of man, and diſhonours the Supreme Deity, by repreſenting him in a groſs and material way, and likewiſe by giving his Incommunicable Excellencies and Perfections to a Creature. Sure it is, the Primitive Chriſtians retained ſo clear and vigorous a ſenſe of the heynouſneſs of this ſin, and the perfect inconſiſtency of it with the ſpirituality of their Religion, that they choſe rather to endure all manner of torments, and die a thouſand deaths, than in the leaſt manner pollute their ſouls with ſo groſs an immorality. Pertinent hereunto is that obſervation which is made, that in the firſt part of the Jewiſh Talmud, which was made about 200 years after Chriſt, there is no accuſation or complaint brought againſt the Chriſtians for this Idolatry of Image-worſhip: but in the ſecond part, which was finiſhed about the year 500. when the Church of Chriſt began to Paganize, there, and in all the Commentaries of the Rabbins publiſhed in the Tenth or Eleventh Age, the Jews call the Chriſtian Churches the Houſes of Idolatry.

It being plain then that Chriſt Jeſus came to eradicate Idolatry, which both ſpoiled the nature of the ſoul by ſinking it into matter, and fearfully diſhonoured the true and ever-living God; I come now to ſhew wherein the Pagan Idolatry chiefly conſiſted, which was in theſe two things: 1. In worſhipping p. 13other inferiour Gods together with the true God; theſe lower ſort of Gods being looked upon as a kind of middle Beings or Mediators between the Supreme God and them: And 2. In worſhipping both the ſupreme and ſubordinate Gods in Images and Statues: That the Pagans acknowledged the true God, the Maker of Heaven and Earth; but that their Errour was in worſhipping more ſubordinate Beings together with him, and both the Supreme and Inferiour Gods in Images, Statues, or Symbols, is the conſtant Opinion of the Jews, who being the only Nation before Chriſtianity that oppoſed the Heathen Polytheiſm and Idolatry, were moſt likely to underſtand the ground and bottom of it. I find two quotations cited by an eminently learned Perſon out of two Jewiſh Rabbins, which do give us fully and excellently the ſenſe and notion of the Jews concerning the Pagan Idolatry. The firſt is out of Maimonides; You know that whoever commits Idolatry, he doth it not as ſuppoſing that there is no other God beſides that which he worſhips, for it never came into the minds of any Idolaters, nor never will, that that Statue which is made by them of Metal, or Stone, or Wood, is that very God who created Heaven and Earth; but they worſhip thoſe Statues and Images only as the repreſentation of ſomething which is a Mediator between God and them. The other is one Moſes Albelda; The Idolaters firſt argued thus (ſays he) in reſpect of God; that ſince he was of ſuch tranſcendent Perfection above men, it was not poſſible for men to be united to, or have communion with him, otherwiſe than by means of certain middle p. 14Beings or Mediators; as it is the manner of Earthly Kings to have Petitions conveyed to them by the hands of Mediators and Interceſſors. Secondly, they thus argued likewiſe in reſpect of themſelves, that being Corporeal, ſo that they could not apprehend God abſtractly, they muſt needs have ſomething ſenſible to excite and ſtir up their Devotion, and fix their Imagination upon. The very ſame cover (as I ſhall ſhew afterwards) with which the Papiſts would palliate their Polytheiſm and Idolatry: For the Devil has only ſhifted the Scene, and that Apoſtacy of the ſons of men which he could no longer uphold under open and broad-fac'd Paganiſm, he ſtill ſucceſsfully manages under the unmeet cover of the plauſible name of Chriſtianity. But we need not relye upon theſe Teſtimonies altogether, ſince S. Paul affirms the ſame of the Heathens, that they were not unacquainted with the knowledge of the true God; but that their great miſcarriage conſiſted in worſhipping many inferiour Gods, and then in worſhipping the true God, and all thoſe other created and dependent Deities in Statues and Images: That God left not himſelf without witneſs in the moſt barbarous parts of the world, but furniſhed all mankind with ſuch a knowledge of himſelf, as might and ought to have kept them from all ſorts of Idolatry, if they had been faithful to the light and natural inſcriptions of their own ſouls, appears from Rom. 1.21. When they knew God, they glorified him not as God, becauſe they fell into Polytheiſm and Idolatry. And alſo v. 19. That which might be known of God was manifeſt within them, God having ſhewed it unto them. The foreign p. 15i. e. that of God which is knowable, his Eternal Power and Godhead, with the Attributes belonging thereunto, is made manifeſt to all mankind from his works. In which places 'tis evident, that the Pagan Nations were never deſtitute of the knowledge of the true God; and that this knowledge was not ſome obſcure glimmering, but ſuch a clear knowledge of his Eternal Power and Godhead, as might have kept them (had it not been their own fault) from Polytheiſm and Idolatry.

Now that the Heathens▪ worſhipped many ſubordinate and inferiour Gods together with the true God; that is, that they joyned Creature-worſhip with the worſhip of the Creator, the ſame Apoſtle ſays expreſly, V. 25.they worſhipped the Creature more than the Creator: which words are not ſo to be underſtood, as if the Pagans transferred their Religious worſhip wholly upon the Creature, the Creator in the mean time being altogether paſſed by; but thus, They worſhipped the Creature foreign, beſides the Creator; or elſe, They worſhipped the Creature above or more than the Creator: as foreign is uſed comparatively, ſo as to ſignifie exceſs; as Luk. 13.2. & 4. Think ye that theſe Galileans were ſinners foreign, above all the Galileans? and ſinners foreign, above all men? According to either of which Interpretations it is ſuppoſed, that the Pagans did worſhip the true God, the Creator of the world, though they worſhipped the Creature alſo beſides him, or (perhaps in ſome ſenſe) above him, and more than him alſo. Which latter Interpretation I have the rather added, becauſe it ſuits ſo well with that egregiouſly Paganical practice of the Romiſh Church p. 16in their worſhip of the Virgin Mary, to whom they put up ten prayers for one directed to God Almighty.

Another inſtance we have in Act. 17. where S. Paul tells the Athenians, that as he beheld their ſacred Monuments, he found an Altar with this Inſcription, To the unknown God; and upon this adds, whom therefore you ignorantly worſhip (that is, under the name of the unknown God) him declare I unto you, the God that made the world, and all things in it, the Lord of Heaven and Earth. From whence it is evident; 1. That by the unknown God, was meant the true God, the Creator of all things. 2. That thoſe Pagans did religiouſly worſhip the true God. Afterwards the Apoſtle citing a paſſage out of Aratus, cenſures their ſottiſhneſs, in giving Religious worſhip to an Image made of Gold or Silver, repreſenting the true and ever-living God in ſome Corporeal Symbol.

3. Secondly, this Divine Nature which God intended to form in men by the Goſpel, conſiſting in a very great meaſure in the purity and holineſs of their ſpirits, our Lord Jeſus does by all means diſcountenance all manner of ſin and evil, faithfully declaring to all the world the Mind and Pleaſure of God herein; and aſſuring us, that whoever will be happy, muſt likewiſe be holy: That the Chriſtian Diſpenſation, which is Gods laſt and only Method which he has made known for the ſalvation of Mankind, is ſo far from palliating mens Corruptions, or giving them a liberty and indulgence to ſin, that it moſt ſtrictly prohibits all, even the leaſt kind of vice and iniquity, and commands an Univerſal Holineſs p. 17to run through all our Actions. And that we may not expoſe and betray our ſelves to ruine and miſery, by vain conceits and imaginations; either that an External and Phariſaical Righteouſneſs will be ſufficient, or if it muſt be otherwiſe, that yet we are not bound up to ſuch ſtrict Meaſures as the common Preachers of Religion perſwade us; we are to conſider that our Lord Jeſus going on with that great Work of the Efformation of the ſacred Life and Nature of God in Mens Souls, it would not be in any wiſe ſuitable and agreeable with his Deſign to make them only externally righteous and holy, without an inward change of Mind and Diſpoſition; and therefore expreſly informs all his Followers and Diſciples, That except their Righteouſneſs exceed the Righteouſneſs of the Scribes and Phariſees, they ſhall in no caſe enter into the Kingdom of Heaven: Which is as much as to ſay, that he hath ſet the attainments of rational Souls at a higher Pitch, than ever was, or could be warranted by the Doctrines and Practice of the Scribes and Phariſees; and now requires not only an abſtinence from the outward and groſs Acts of Sin, but a hearty and ſincere Purgation of the Soul from all Vice, and the Reduction of all its Powers and Faculties into an Univerſal Complyance to God's holy Will. By which likewiſe that falſe and carnal Liberty, which ſome would aſſume to themſelves, is wholly deſtroyed, and we are taught that Religion gives no allowance, or toleration to any the leaſt evil: that without Holineſs no Man ſhall ever ſee the Lord; and that the Promiſe of ſeeing God is only made to the Pure in Heart. Nor can we underſtand leſs by this Holineſs and Purity of p. 18Heart, than ſuch a vital Frame and Temper of Spirit, as does not only exclude all groſs Defilements and Pollutions of the Fleſh, but likewiſe all ſecret Mixtures and Combinations of Hypocrifie, and all thoſe other more ſpiritual Sins, whoſe Acts have no ſuch intimate Conjunction and Commerce with the Body. Nay, ſo far is the Goſpel of the Son of God from countenancing, or giving any Diſpenſation to Sin, that it ſtrictly commands us to abſtain from all appearance of Evil. For he came into the World to cleanſe our Minds from all irregular and diſorderly Luſts and Paſſions, and to redeem us from all Iniquity; that is, not only from this or that particular Vice, but from all manner of Evil; to the end he might purifie unto himſelf a Peculiar People, zealous of good works, as we read, Tit. 2.14. Sin and Evil is not a meer fantaſtick Being, an aiery Notion or ſound of Words, but a real Nature and ſtate of Defilement and Pollution; and while the Soul is under its Dominion, it is then ſaid in Scripture to be clothed in filthy Garments: But the true Clothing of the Soul is Righteouſneſs and Holineſs, Zech. 3.3, 4.Zech 3:3Zech 3:4and this is compared by the Spirit of God to fine Linen, Rev. 19.8.Rev 19:8clean and white.

4. Laſtly, the Flower and Summity of that Divine Nature which our Lord and Saviour came to beget in Mankind being an Univerſal Love and Charity, it is certain he does not only teach it by his Commands and Example; but he condemns the contrary ſtate and temper of Mind; as directly oppoſite to the Excellency and Perfections of the Nature of God. There is no one thing that ever our Saviour ſo earneſtly preſs'd upon his Diſciples as p. 19Love. It is his new, and his old, and laſt Command, that we love one another; and he propoſes his own Example for our Imitation — Love one another, as I have loved you. Now, How is that? Surely, Joh. 13.34.John 13:34with a Love ſtronger than the Bands of Death, which made him give his Life a Ranſom for the World. And this alone he tells us ſhall be the Badge and Cognizance, by which his followers ſhall be known: By this ſhall all Men know that ye are my Diſciples, if if ye have love one to another. v. 35.For indeed there is nothing makes us more God-like, nor is there any thing that ſo fully expreſſes the Nature of the Supreme Being as Love; God is Love, ſays St. John. Love is the Firſt-born of Heaven, and the joy of Angels and holy Souls, whoſe pure minds never ſhine with ſo great a ſplendor and glory, as when they are irradiated with the powerful Influence of ſo ſacred a Being. Behold the grand Exemplar of Charity, the Son of God himſelf made a Man; and conſider him in all his abaſements, his ſolitudes and ſufferings, from the firſt moment of his Birth to his dying on the Croſs, and we ſhall find very powerful and ſtrong Emanations of dear Compaſſion and Benignity to the World. He was ſo far from grieving or paining or injuring any, that he went about every day doing them good, freeing them from their miſeries, and eaſing them of their ſorrows. He never did the leaſt hurt or harm to any Man living, but rebuked the indiſcreet Zeal of his Diſciples, who would have burned the Samaritans with Fire from Heaven for denying to their Lord an Hoſpitable entertainment; adding that he came not to deſtroy, but to ſave the lives of Men. This is p. 20the Grand Law of the whole Creation, that conſolidates and holds together all the parts of Heaven and Earth, and makes them conſpire in a ſweet and univerſal Harmony and Conſent; and permeating and touching humane ſouls by a vital Energy, impregnates and fills them with a ſacred life: which life is no ſteril and inactive Principle, but diffuſes it ſelf in acts of dear kindneſs and benignity to all capable ſubjects, and eſpecially to Man, a Creature moſt dear to God himſelf; for whom every one that throughly partakes of this ſpirit of love, will be ready to offer up even his own life; according as the Beloved Apoſtle ſpeaks, Hereby perceive we the love of God, 1 Joh. 3.16.1 John 3:16becauſe he laid down his life for us; and we ought to lay down our lives for the Brethren.

5. Having ſeen the Grand Ends and Purpoſes of God in the Goſpel of Chriſt Jeſus, I ſhall now manifeſt how perfectly all theſe are fruſtrated and deſtroyed by thoſe Doctrines and Practices of the Church of Rome, which are either eſtabliſhed by Papal Laws and Statutes, or countenanced, approved and maintained with great vigour and induſtry by the Members of that Church: by which it will likewiſe appear, that the old Polytheiſm and Idolatry of the Heathens is really revived, eſtabliſhed and practiſed there, though in another, and newer Garb and Dreſs.

In the firſt▪ place then I have declared, that the great End and Deſign of God in the Evangelical Diſpenſation, was to form his own bleſſed Nature in the hearts of men, to conſummate his Holy Image, and to regenerate them by his own Spirit. And would you think that any Company or Society of p. 21men, that profeſs to be the Servants of Chriſt Jeſus, to advance his Crown and Dignity, and to ſeek the Amplification and Enlargement of his Kingdom, ſhould yet be ſo treacherous as to undermine this Grand Purpoſe, and maintain ſuch Doctrines as do directly evacuate and deſtroy, and are clearly repugnant to the Mind and Will of God in the Goſpel? Behold then ſuch as are taught and allowed by the moſt eminent and leading men in the Romiſh Church; I ſhall inſtance only in theſe three, which are ſo notorious, and ſo diametrically oppoſite to the very end and intent of God in the Goſpel, as if by thoſe the Devil had plotted the utter extirpation and ſubverſion of that bleſſed Nature which ought of right to have the Soveraign Rule and Dominion over all Intellectual Beings. 1. The Doctrine of the Direction of the Intention. 2. The Doctrine of Probability. 3. That of Sacerdotal Abſolution upon Confeſſion at the hour of Death.

The firſt of theſe, viz. the Direction of the Intention, ſerves to ſo many excellent purpoſes for the propagation of all manner of Vice, and the bringing into act all the ſecret machinations and contrivances of evil, with the ſafety and ſecurity of Conſcience, that at firſt ſight it looks like a Deviliſh Engine, fram'd on purpoſe for the deſtruction of the true and living Nature of God in mens ſouls. For if this Doctrine be true (and if it be not, let them look to it that teach and uphold it) there is no Vice ſo heynous, no Sin ſo great, but a man may ſalva Conſcientia with a good and honeſt Conſcience commit it, if he have but the wit to direct his Intention aright; Ex. gr. If a certain company of men here p. 22plotted to kill the King, and ſome of them be apprehended and brought before a Civil Magiſtrate who has Power to take the buſineſs into Examination, the reſt that remain yet undiſcovered may lawfully kill both the Magiſtrate and the Witneſſes that informed againſt their Aſſociates, always provided they direct their Intention aright; for that ſecures the Action from being Criminal: that is, they muſt not kill them upon pure Revenge, for that is forbidden by the Law of God, but may diſpatch them to preſerve their Reputation, or to free a whole Order and Society of men from an indelible diſgrace that is likely to be caſt upon them: and now the ſin is vaniſhed, and the Conſcience clean and white, as in the day of Innocence. But in ſuch an affair as this, or ſomething elſe of like nature, care muſt be taken that the Action be managed with the greateſt ſecreſie; for though the inner man be ſecure, yet the outer is not; and though the Fathers Conſcience be entire and ſound, yet his Neck may be broken by the force of a Humane Law, that takes no notice of this Admirable Invention of the Direction of the Intention. In like manner this ſuperpolitick device ſhall ſanctifie and hallow Fornication, Adultery, Theft, or whatever other enormous wickedneſs a ſenſual perſon thinks fit to run into; by which all endeavours and hopes of attaining to a new Birth unto Righteouſneſs are utterly ſtifled and cut off, and the new Creature in the Scripture ſhall be no more than an empty ſound. For ſurely that Perſon can give but a poor ſign of the Renovation of his Mind, and the change of his Soul by the Spirit of Holineſs and Righteouſneſs, that can allow himſelf p. 23in any of thoſe forementioned groſs ſins, let his Intention be what it will. And though perhaps it may be ſaid, that this is no Doctrine of the Romiſh Church, yet it is a Doctrine which is taught and practis'd by the greateſt Caſuiſts and moſt flouriſhing Order that that Church abounds withal: Nay, it is a thing that ſeems to pervade and run through the whole Body of their Religion; foraſmuch as no Sacrament can be valid and efficacious, if the Prieſts intention be either wanting, or otherwiſe imployed. And ſince this is ſo, I ſee no reaſon why this Engine ſhould not be turned, and made to do execution upon themſelves: For ſuppoſing this to be true, it evidently follows, that no man can be aſſured that amongſt thoſe many Millions which make up the Romiſh Hierarchy, there is ſo much as one true Prieſt, and conſequently no man can have any certainty that ever any Sacrament is rightly and duly adminiſtred: for this depends upon the mans being a true Prieſt; and that no man can know, and be ſure of, unleſs he firſt be certain that he was rightly and duly baptized; nor can he have any aſſurance of this, unleſs he be likewiſe certain that he was baptized with due Intention; that is, that the Miniſter of his Baptiſm was not a ſecret Jew, or Moor, or Atheiſt, but a Chriſtian in heart as well as Profeſſion; (otherwiſe believing the Sacrament to be nothing, in giving it he could intend to give nothing) and that he neither out of negligence nor malice omitted his Intention. But ſuppoſe the man be a true Prieſt, yet when he conſecrates the Sacrament, I am not ſure he will do it with Intention; for there is a ſtory of a Prieſt that was burnt in France for compacting with p. 24the Devil, to give no Sacraments with Intention.

2. The Doctrine of Probability is likewiſe a neat and excellent Device to ſet forward the Trade of Sin and Wickedneſs: For thus Emanuel Sa, A man may do what he conceives lawful, according to a probable Opinion, though the contrary be more ſafe. And agreeable to this is the Aſſertion of the Jeſuit Knot in Mr. Chillingworth, That for the avoiding of ſin, we are not always bound to take the ſafeſt way, but may follow the Opinion of any probable Doctors. Which impious Doctrine is loaded with ſo many miſchievous and fatal conſequences, as render that new Birth unto Righteouſneſs, without which our Saviour ſays no man ſhall enter into Heaven, perfectly uſeleſs and unneceſſary. For 1. From hence it will follow, that a man may reſolve not to uſe his utmoſt care and endeavour to avoid ſin, without any hazard or danger of his damnation: And if this Doctrine be once throughly reduced to practice in the lives of men, a deluge and flood of wickedneſs will as certainly break in and overflow the World, as the waters once drowned it when God broke up the Storehouſes of Heaven and Earth: For this caſts a fatal damp upon all endeavours after Holineſs and Righteouſneſs, and mens Zeal and Contention for a better ſtate of life cools like the air by intervening ſhowres, and all thoſe Motives and Exhortations which are uſed in the Goſpel to excite and ſtir up our drowſie ſouls to a watchful and diligent proſecution of the War againſt ſin are rebated and made ineffectual, and the Fire of Hell is no more to be valued than a painted flame.

p. 25Mr. Chillingworth, diſcourſing upon this Doctrine, of probability, ſays, Chap. 7.He knew a young Scholar in Doway, Licens'd by a great Caſuiſt, to ſwear a thing as upon his certain knowledge, whereof he had yet no knowledge but only a great preſumption, becauſe (forſooth) it was the opinion of one Doctor he might do ſo. Cardinal Bellarmine teaches, That want of Power to maintain a Rebellion, was the only Reaſon that the Primitive Chriſtians did not rebel againſt the Perſecuting Emperours. To whom agrees Aquinas, when he ſays, Eccleſiam toleraſſe ut fideles obedirent Juliano Apoſtatae, quia ſui novitate nondum habebant vires compeſcendi Principes terrenos, i. e. That the Church ſuffered the faithful to obey Julian the Apoſtate, becauſe by their late riſe they had not ſufficient ſtrength to repreſs Earthly Princes. Here are two Probable Doctors, and the concluſion from thence is, that when ever they find themſelves to have a Party ſtrong enough, they may (having the Opinion of ſuch Probable Doctors on their ſide) attempt the Murder of their natural Prince, and introduce their Religion, though with the Blood of thouſands of innocent Perſons: And this they may do, although themſelves ſhould think it unlawful, becauſe Bellarmine and Aquinas, Men of approved Virtue and Learning among them, have determined for the lawfulneſs of it. 2. From hence it will follow, that a Man may forſake the more ſafe and infallible Direction of Gods Word, and the clear Evidence of Reaſon and Conſcience, and take up with the Opinion of ſome one Man, who perhaps ſpeaks unadviſedly and careleſly; or it may be out of deſign and ſet purpoſe to deceive: p. 26and by this means all the ſevere Duties of Religion ſhall be evacuated, and the Precepts of the Goſpel made to comply with the Vices and corrupt Inclinations of Men, and all as it pleaſes our Probable Doctor: which certainly is the moſt unreaſonable and unrighteous Uſurpation upon the underſtandings of Mankind that ever was; as if the generality of Men were made only to be impoſed upon: Nay, by this means the beſt and wholſomeſt Laws in the Chriſtian World ſhall be reſcinded, if there be but a Probable Doctor to diſpute their Obligation.

Theſe horrid and impious Conſequences will yet appear more plain and evident by thoſe Inſtances; Firſt, we are commanded in the holy Scriptures to love the Lord our God with all our heart, with all our ſoul, and with all our ſtrength; and the truth and ſincerity of our love is evidenced by avoiding of Sin, and by keeping his Commandments. But now if a Man may forſake the plain and eaſie direction of God in the ſacred Writings, and reſt in the Opinion of a Probable Doctor, he need not much trouble his Head about the love of God. See the Myſtery of Jeſuitiſm.Hurtado de Mendoza (as he is cited by Father Eſcobar) ſays, A Man is bound but once every year to have an actual affection for God. Coninck ſuppoſes we are bound to it once in three or four years: Henriquez, once in five years: But Filiutius thinks a Man is not obliged every five years. And if we do not think our ſelves fairly dealt withal yet, Father Syrmond will make a full amends, and he aſſures us we need not love God at all; For we are not ſo much commanded (ſays he) to love God, as not to hate him. Secondly, we are injoined a ſpeedy and p. 27ſincere Repentance in the holy Scriptures, to turn from our Sins and Impieties unto God, while 'tis called to day, that is, to make uſe of the preſent time which is only ours. But if throwing the Scripture aſide, we may without danger follow the Guidance of any Probable Doctor, then a Man is bound to repent only three times a year, at Chriſtmas, Eaſter, and Whitſontide; for ſo Scotus ſays: But if you are unwilling to undergo this burdenſome and afflictive Duty ſo often, you need perform it but once a year; and for this you have the Authority of Scotus and Medina. And if you think this too much, hear what Reginaldus ſays, The time when a Man is bound to repent, is, at the Article of imminent Death; for the mean while there is no Precept commanding that a Sinner ſhould not perſevere in enmity againſt God: there is no Negative Precept forbidding ſuch a Perſeverance.

How directly repugnant thoſe Doctrines are to that Grand Poſitive end of the Goſpel, the Replantation of the ſacred Image and Nature of God in the Souls of Men, every pious Chriſtian, who earneſtly deſires the Recovery of the World from the Bondage and ſlavery of Sin, cannot but ſee; and that thoſe Champions which the Dark Kingdom ſet out to defend and maintain the Pagan Worſhip (which quickly vaniſhed and diſappeared in all places where Chriſtianity ſhone in its Native luſtre and brightneſs) were not half ſo ſucceſsful in their Attempts, nor ſuch dangerous Enemies of the Goſpel of our Lord Jeſus, as thoſe Popiſh Agents, who by ſpeaking Lyes in Hypocriſie do really Debauch and Paganize the World again, and make Men two-fold more p. 28the Children of Hell, than if they had been perfect Strangers to the very name of a Chriſtian.

3. Another Doctrine which undermines the Grand Purpoſe of God Almighty in regenerating and renewing the World by the Goſpel, is that of Sacerdotal Abſolution upon Confeſſion at the hour of death: For thus the Doctors of the Church of Rome teach, That though a man live and die without the practice of Chriſtian Virtues, and with the habits of many damnable ſins unmortified, yet if he in the laſt moment of his life have any ſorrow for his ſins, Vid. Chilligw. Ch. 7.and joyn Confeſſion with it, he ſhall certainly be ſaved: Which is a Doctrine, that inſtead of reforming and bettering the World (which certainly was intended by the manifeſtation of the Goſpel) opens a door to all imaginable licentiouſneſs and wickedneſs. Our bleſſed Saviour aſſures us, that except a man be born again, he ſhall not enter into Heaven: Now certain it is, that Divine Generations, as well as Natural, are not inſtantaneous, but require time for their full maturity and perfection; and as ſure is it, that an Act of Attrition, accompanied with Sacerdotal Abſolution, can never work a change or Renovation of the mind; and conſequently, it muſt be as horrid a Cheat as ever was put upon the poor deluded Sons of Adam, to perſwade them that this is enough for their Salvation, though otherwiſe they die without the practice of Chriſtian Virtues, and with the habits of many damnable ſins unmortified. For, to ſpeak the plain truth, this kind of Abſolution looks more like a Charm or Spell, uſed by ſuperſtitious people to fright away evil ſpirits, than any thing of ſober p. 29truth, having neither Reaſon nor Scripture to countenance or abett it. And though men may deceive and befool one another, yet thoſe unhappy people, whoſe ſad Fate it is to be ſent out of the world with no better hopes of Salvation, than what an Act of Attrition with Prieſtly Abſolution is able to give them, will find the Scene of Affairs quite altered there, and thoſe grim Officers of the Infernal Kingdom will infallibly challenge and ſeize their own, notwithſtanding the faireſt diſmiſſion by all the arts and devices of a treacherous Ghoſtly Father. Conſider all you that have any care for your Eternal Intereſt and Salvation, how groſly you are abuſed by theſe Holy Impoſtors and Factors for the Devils Kingdom! Can the Abſolution of your Prieſt work a real change in your Diſpoſitions and Natures? or can thoſe few words effect a Mortification of your vicious habits, and withal ſuperinduce the contrary Virtues? Will this Charm procure a ſafe paſſage through the Guards of the inviſible Regions? or ſhall your Wonder-working Prieſt give you an entrance into Heaven, when the expreſs Declarations of Chriſt Jeſus exclude you thence? No wonder that Papiſts have their Prieſts in ſuch high eſteem and Veneration; no marvel they declare they cannot live without them, when they are endued with ſuch an Omnipotency as to change the ſetled order of things, to alter the Decrees of Heaven, and cancel the fixed Laws of life and death, by ſhutting them out of the preſence of God, whom Chriſt Jeſus is ready to receive, and intromitting others that he has declared ſhall be for ever baniſhed thence. But be not deceived, God is not mocked; for whatever a man p. 30ſows, that ſhall he alſo reap: He that ſoweth to the fleſh, ſhall of the fleſh reap corruption; but he that ſoweth to the ſpirit, ſhall of the ſpirit reap life everlaſting.

6. Hitherto in general I have ſhewed the oppoſition of the Popiſh Doctrines to the Grand End and Purpoſe of God in the Goſpel; I ſhall now deſcend to the particulars afore-mentioned; the firſt of which was this, that in order to the replantation of the Divine Nature in the ſouls of men, Almighty God deſigned the utter extirpation of Idolatry. Now though the Church of Rome endeavours by many fine ſhows and ſpecious pretences to free her ſelf from the imputation of ſo foul and horrid a Crime, yet he that impartially weighs things, ſhall find her no leſs guilty than was the Pagan World before the coming of Chriſt. And if this do not evidently appear to every candid and ingenious Reader, I am well aſſured, that 'tis not from the weakneſs or inconcluſiveneſs of the Arguments, but from ſome partial and preconceived Opinion, or ſome other prejudice his mind labours under, and is prepoſſeſſed and preingaged withal: for this I do confidently affirm, that there is no truth of greater uſefulneſs and concernment to Reformed Chriſtendom, nor any that can more clearly and irrefragably juſtifie the neceſſity of our ſeparation from that Church than this.

That I may therefore make a clear and demonſtrative proof of this Charge which I have laid againſt the Romiſh Church, I muſt a little recur to what I have ſaid of the Pagan Idolatry, which mainly conſiſted in theſe two things: 1. In that they p. 31worſhipped (beſides one Supreme God) other Inferiour Beings, not as independent and ſelf-exiſtent, but as ſo many created Deities: and theſe were worſhipped by them upon theſe two accounts, either as thinking that the honour done to them redounded to the Supreme, or elſe that they might be their Mediators and Interceſſors, Orators and Negotiators with him. 2. In that they worſhipped both the ſupreme God, and likewiſe their ſubordinate Deities in Images and Statues.

This Foundation being laid, it will be no difficult task to draw the parallel between the ancient Paganiſh Idolatry, and that now practiſed in the Church of Rome. That the Saints and Angels are worſhipped both publickly and privately in the Romiſh Church, needs no other teſtimony than the daily practice of Papiſts, who expreſs a greater fervour and zeal in their Invocation of the Saints, than of God himſelf: ſo that as a learned Perſon obſerves, Sir Edwin Sands Europ. Spec.for one prayer to God, they put up ten to the Virgin Mary. Nay, ſo mad are they after this extravagant humour, that Caſſander ingeniouſly confeſſes, that ſome, and thoſe no bad men, have made choice of ſome certain Saints as their Patrons, and place their truſt and confidence in their Merits and Interceſſions, more than in the Merits of Chriſt; Caſſand. Conſult. do Invoc. Sanct.and ſo laying aſide the Mediation of Chriſt, they have ſubſtituted the Saints, and eſpecially the Virgin Mary in his room. And hence Cardinal Hoſius is not aſhamed to ſay, We ought to believe in the Saints. They build Temples and Altars to the Saints, and proſtrate themſelves with the moſt humble devotion before their Images. They ſwear by the Saints, not p. 32only in their common ſpeech, but in their more ſolemn Oaths, and to them they direct their Vows likewiſe.

Now upon the ſame accounts that the Pagans worſhipped their inferiour Deities, do the Papiſts adore and worſhip the Saints and Angels. 1. Becauſe the honour done to them redounds to God himſelf: It is for the Majeſty and Grandeur of the ſupreme God to have a multitude of inferiour Deities under him, ſays Plotinus: It is not only ſuitable with the bountiful and noble diſpoſition of God not to grant many graces and favours but by the Interceſſion of the Saints, but likewiſe for his glory that the world ſhould know this, Anſwer to certain Queſtions propounded by King James.ſays Fiſher the Jeſuit; which he further illuſtrates by this ſimilitude, becauſe (ſays he) 'tis impoſſible to honour and praiſe the Boughs, without honouring and praiſing the Root; therefore when the Saints and Angels are invocated and adored, it is for the honour of the ſupreme God, the Root and Spring of all things. 2. They make them Mediators and Interceſſors between God and them; which was the office and imployment of the Mediae Poteſtates, or middle Deities of the Heathen; and the ground or reaſon of this is given by S. Auſtin, becauſe they excel us Mortals in Merits. De Civ. Dei, lib. 8. c. 22.And that the Papiſts urge the Merits of their Saints, is evident from divers of their publick forms of prayer: The Saints are in high grace and favour with God, and for this reaſon we poor Mortals implore their Interceſſion, ſay the Romaniſts, as we make uſe of a Courtier to deliver a Petition to an Earthly Prince. After this manner Celſus argues, when he would perſwade the Chriſtians to the worſhip of Daemons, p. 33that they ought to ſeek their favour as the Miniſters of the Great God: To whom Origen replies, Origen contr. Celſum, l. 8.that the Chriſtians allow indeed an honour and reverence to the bleſſed Angels as Gods Miniſters in a ſound ſenſe, but they are taught to give Religious Worſhip only to God, and to his Son, his Word and Image, by whom they offer up their Supplications to God the Lord of all, beſeeching him who is the Propitiation for our ſins, that he would be pleaſed, as our High-Prieſt, to offer up our Prayers, and Sacrifices, and Interceſſions to the great God. And again, God alone is to be adored, and our Prayers are only to be offered to the only begotten Word of God, the Firſt-born of every Creature, who as our High-Prieſt offers our Supplications to his God, and our God, to his Father, and the Father of all thoſe that live according to his Word. But if the favour of many be to be ſought for, we learn from the Scriptures, that thouſand thouſands miniſter unto him, and ten thouſand times ten thouſand ſtand before him, who afford their friendly aſſiſtance to thoſe that humbly invoke the Supreme God, and earneſtly contend after Salvation, diſdaining not to be officious to them that worſhip the ſame God with themſelves: For as the Shadow follows the Body as it moves; ſo when any perſon hath God propitious to him, at the ſame time all the Angels and bleſſed Spirits are likewiſe his Friends. In like manner Lactantius ſays, that God hath his Miniſters, whom we call Angels, verum hi neque Dii ſunt, neque Deos ſe vocari aut coli volunt; quippe qui nihil praeter juſſum ac voluntatem Dei fatiant; i. e. but theſe are neither Gods, nor would they be called p. 34Gods, nor worſhipped; foraſmuch as they only execute the Will and Command of God.

Add to this, that the Papiſts make their Saints particular Preſidents and Regents of Countries, Cities, Religious Orders, of Beaſts, and of the Elements, Fire, Water, &c. and appoint to them diſtinctly and by name ſeveral Opitulations. So Caecilius in Minutius Felix ſays of the Heathens, that each particular Nation had its own Municipal Gods which they worſhipped: And Arnobius tells the Gentiles, Lib. 2. adver. Gentes.that with them Dii certi certas habent tutelas, licentias, poteſtates, neque eorum ab aliquo id quod ejus non ſit poteſtatis ac licentiae poſtulant; i. e. Certain Gods have certain Guardianſhips, Licences and Powers; neither do they ask from any of them that which is not in their power and gift. Accordingly the Papiſts have diſtributed ſeveral Offices to ſeveral Saints, whoſe aſſiſtance they implore for thoſe particular things to which they are appointed: as for example, S. Apollonia for the Tooth-ach, S. Otilia for Bleer-Eyes, S. Rochus for the Pox, S. Blaſius for the Squinancy, S. Petronella for Feavers, S. Wendeline for Sheep and Oxen, S. Anthony for Hogs, S. Nicholas is the Patron of Mariners, S. Clement of Bakers, S. Luke of Painters, and S. Afra and Magdalen of Whores. For S. Auſtin ſays, that Varro maintained, C. D. l. 4. c. 22.it was profitable to know the power and working of every God in particular, that men might be able to ſue unto them according to their ſeveral Offices for every diſtinct or particular benefit, leſt otherwiſe they might ask water of Bacchus the God of Wine, or Wine of the Nymphs the Goddeſſes of the Water. And this is ſo plain and p. 35evident, that it could not but extort this honeſt Confeſſion from Ludovicus Vives, one of their own; In Com. C. D. l. 8. c. 27.Multi Chriſtiani, &c. Many Chriſtians err in a good matter, in that they worſhip He▪ and She-Saints after the ſame manner that they worſhip God: nor can I ſee in many things what difference there is between their Opinion of the Saints, and that which the Heathens thought of their Gods: For what other account did the Pagans make, or in what did they do honour to their inferiour Deities, which Papiſts do not expreſs to their Saints? Did the Pagans conſecrate Temples to their Demons? ſo do the Papiſts to their Saints: Do they appropriate ſeveral offices and imployments to their inferiour Gods? the ſame do Papiſts to their Saints: Have they Altars built to them? ſo have the Saints: Do the Heathens offer Sacrifice to their Deities? ſo do Romaniſts to the Saints: Had they Images erected to them? ſo have the Saints: Were the Demons invoked before their Images? ſo are the Saints: Did they make Vows to the Demons? ſo do Papiſts to their Saints: Do they make thoſe Middle Powers Mediators and Interceſſors between the Supreme God and them? it is no more than what Papiſts aſcribe to the Saints. Now what theſe Mediae Poteſtates, or Middle Powers were, we learn from Apuleius, that they are inter terricolas, De Deo Socratis.calicolaſque Vectores, hinc precum, inde donorum, qui ultro citroque portant, hinc petitiones, inde ſuppetias, ceu quidam utrinque Interpretes & Salutigeri; i. e. a kind of Carriers between the Inhabitants of Heaven and Earth, that travelling to and fro, carry from hence Prayers, and bring from thence Bleſſings, from hence Requeſts p. 36and Petitions, from thence ſupplies and aids; or a certain kind of Interpreters, or Meſſengers, and Internuncii between both. And 'tis a great ſign, that the more underſtanding Papiſts were long ago ſenſible of this, becauſe in their Expurgatory Indices they take ſpecial care that ſuch expreſſions as theſe ſhould be blotted and razed out of thoſe Authors that ſpeak againſt their wicked Practices, viz. that God alone is to be adored, that the Saints are to be honoured, but not Religiouſly worſhipped; that Angels are not to be honoured with Religious Worſhip.

And becauſe when Proteſtants cite ſuch notoriouſly blaſphemous and idolatrous forms of prayer, allowed in the Popiſh Church, wherein they beg of their Saints, and eſpecially of the Virgin Mary, no leſs Boons than remiſſion of ſins, preſervation from the aſſaults of the Devil, a ſafe conduct through the hazards of the World to eternal life, comfort and aſſiſtance at the hour of death, and the poſſeſſion of Eternal Glory in the life to come: The Vulgar Papiſts amongſt us are taught, that theſe forms of prayer are no more than an Ora pro nobis, and all one as to ſay Holy Apoſtle, or Bleſſed Lady, pray for us; (which yet is Idolatry) it is certain that many of them are made in other expreſſions, and likewiſe are direct Addreſſes to ſuch and ſuch Saints, upon account of what is peculiar for them to help them in. The prayer to S. Agnes is not Ora pro nobis, but te exoro precibus, I pray you to keep me in the right Faith, or grant you that all may ſerve God in perfect charity. And the prayer to S. Brigit is, By your ſafe guidance bring us to the reward of everlaſting p. 37life. Can any man in his right ſenſes ſay, that this is no more, then O Brigit pray for us. The Belgick Expurgatory Index commands theſe words to be razed out of Fabricius (which are not much unlike this ſubterfuge of our Jeſuits) O all ye Saints pray to God for me, is all one as to ſay, I wiſh all the Saints would pray to God for me; adding this reaſon, for in very deed we invoke the Saints, not only wiſhing, but requiring their prayers; which cannot be excuſed from Idolatry.

The account which Chemnitius gives of the Introduction of this piece of Paganiſm into the Chriſtian Church, is to this purpoſe; That in the Primitive Church, until two hundred years after Chriſt, Exam. Concil. Trident. p. 3.this Doctrine and Practice was utterly unknown: then about the year 370. it began to be ſpoken of in Publick Aſſemblies by Baſil, Nyſſen, and Nazianzen, upon occaſion of their Panegyrical Orations, at the ſame time when by the ſame Perſons Monkery was brought out of Egypt and Syria into Greece. But notwithſtanding this, it was not generally and univerſally received in thoſe times, for about the year 400. S. Chryſoſtom interpoſed and laboured againſt it. Afterwards he ſhews out of Nicephorus, that Petrus Gnapheus (condemned for Hereſie in the fifth Univerſal Synod) was the firſt Author among the Grecians, of mixing Interceſſions to the Virgin Mary with Divine Prayers: And moreover, that in S. Auſtin's days, Invocation of Saints was not uſed in the common Service of the Weſtern Church, but that it was brought in about the time of Pope Gregory the Firſt.

Nor can this Paganiſh Idolatry be palliated and p. 38excuſed by that poor Subterfuge of diſtinguiſhing religious worſhip into Latria and Dulia, the firſt of which is proper only to God, the other to Creatures; that is, to Saints and Angels. Firſt, becauſe the true Object of religious worſhip is but one, for God is one; and therefore whatever Creature is worſhipped with religious worſhip, though inferiour to that which is given to the Supreme God, is ipſo facto by this made a God, ſo far as it is poſſible for a Creature to be made a God. 2. The words Latria and Dulia are promiſcuouſly uſed in Scripture, to denote the worſhip due to God alone, as 1 Theſ. 1.9. Ye turned to God from Idols, foreign, to ſerve the living, and true God: VVhichWhich had been a Derogation if the Apoſtle had uſed a word that had ſignified any thing leſs than Divine worſhip.

I ſhall conclude this Particular with a Paſſage which I find cited out of Athanaſius his fourth Oration againſt the Arrians; foreign, &c. Why therefore do not theſe Arrians holding this, reckon themſelves amongſt the Pagans, or Gentiles, ſince they do in like manner worſhip the Creature, beſides the Creator? For though the Pagans worſhip one uncreated, and many created Gods; but theſe Arrians only one uncreated, and one created, to wit, the Son, or VVord of God: yet will not this make any real difference betwixt them; becauſe the Arrians one created, is one of thoſe many Pagan Gods, and thoſe many Gods of the Pagans, or Gentiles, have the ſame nature with this one, they being alike Creatures. Wherefore theſe wretched Arrians are Apoſtates from the truth of Chriſtianity, they betraying Chriſt more than the Jews did; and p. 39wallowing, or tumbling in the filth of Pagan Idolatry, worſhipping Creatures and different kinds of Gods. In which Paſſage of this Father theſe things are obſervable; 1. That the Arrians are charged with Pagan Idolatry in the ſame words which St. Paul uſed againſt the Heathens, That they did worſhip the Creature, beſides, or in the room of the Creator: for the Arrians conſtantly declared that they gave leſs worſhip to Chriſt the Son, or Word of God, he being by them accounted but a Creature, than they did to the Father the Creator. 2. That the Pagan Polytheiſm and Idolatry conſiſted in worſhiping one only uncreated and independent, and many created Gods. 3. That the worſhip of the true God is not enough to excuſe from Idolatry, if any Creature be worſhipped with religious worſhip together with him: for then the Pagans cannot be charged with the guilt of Idolatry. 4. That the Fathers of the Nicene Council (if we may credit Athanaſius) affirmed, that to give religious worſhip to any created Being whatſoever, though inferiour to that worſhip which is given to the Supreme God, is abſolutely Idolatry: and therefore the diſtinction of religious worſhip into Latria and Dulia, as it was perfectly unknown to them, ſo was it invented of late meerly to palliate and hide the odious Turpitude of Pagan Idolatry. Becauſe it is certain that the Arrians gave much an inferiour worſhip to Chriſt, the Son, or Word of God, whom they contended to be a meer Creature, made in time, mutable and defectible, than they did to that eternal God who was the Creator of him. Now if the Arrians, who zealouſly contended for the Unity of the God-head, p. 40were nevertheleſs by thoſe Fathers condemned as guilty of Pagan Idolatry, for beſtowing but an inferiour kind of religious worſhip upon Chriſt, the Son, or Word of God himſelf, as he was ſuppoſed by them to be a Creature; then certainly cannot Papiſts be excuſed from that guilt, who beſtow religious worſhip upon theſe other Creatures, Angels, and Souls of Men, though inferiour to what they give to the Supreme Omnipotent God the Creator of all. Becauſe the Son, or Word of God, however conceived by theſe Arrians to be a Creature, yet was looked upon by them as the firſt, the moſt glorious, and excellent of all Creatures; and that by which, as an Inſtrument, all other Creatures, as Angels, and Souls were made: And therefore if it were Idolatry in them to give an inferiour kind of religious worſhip to this Son, and Word of God himſelf, according to their Hypotheſis, then can it not poſſibly be accounted leſs to beſtow the ſame upon thoſe other Creatures made by him, as Angels, and Men deceaſed.

I confeſs there are many Pious and Learned Men, both of our own, and other Nations, who cannot be induced to believe that the Romaniſts are Paganically Idolatrous in this Particular: The Grounds, and Reaſons of this their Diſſent ſeem to be theſe three eſpecially, which are laid down by Curcellaeus: 1. In the Romiſh Church (ſaith he) the one Supreme God, the Maker, In Epiſt. ad Adrian Tatium.and Governour of Heaven and Earth, is acknowledged, and adored; and the Saints are worſhipped with an inferiour degree of honour as the Friends of God, and ſuch as are in great favour with him. But the Pagans were ignorant of the true God, p. 41and ſubſtituted the Sun and Moon, the Souls of dead Men and Daemons, in his place, and worſhipped them as Gods. 2. There is no doubt but the Saints and Martyrs, whom the Roman Catholicks worſhip, are worthy of ſome veneration of the Mind, for their excellent Virtues, and conſtancy in Perſecutions. But to worſhip the Stars that have neither ſenſe nor reaſon, is ridiculous: And no honour can be due to the Memory of Impious and Flagitious Kings, ſuch as Jupiter was: And as for Daemons, they ought to be deteſted by all good Men, as haters of God and Virtue. 3. The Romaniſts indeed attribute to their Saints a knowledge in ſome ſenſe and meaſure Divine, by which they hear our Prayers, and take notice of our wants and neceſſities; although the Scripture deny all ſuch knowledge to the Dead, as Eccleſ. 9.5, 6. Job 14.21. But this doth ſomewhat leſſen their Errour, that they profeſs that the Saints have not this knowledge of themſelves, but from the Gift of God. But now the Heathens err inexcuſably, while they aſcribe to their falſe Gods an independent Knowledge and Power, which is only competible to the Supreme God. Thus far Curcellaeus. To which I reply.

To the firſt, That it is a vulgar Errour to ſuppoſe the Pagans ignorant of the true God, or that they did not worſhip the Supreme God, the Maker of Heaven and Earth; as not only appears from the Texts of Scripture cited already, but is clearly and evidently demonſtrated, by a Perſon of ſingular Learning, Dr. Cudworth's true Intellectual Syſtem of the Ʋniverſe, l. 1. c. 4. p. 462.who from Plutarch, Heraiſcus, Aſclepiades, and others, affirm theſe two to be Fundamental Points of the Pagan Theology: Firſt, that there is one Self-originated Deity, who was the foreign, or Maker p. 42of the whole VVorld. Secondly, That there are beſides him, other Gods alſo to be religiouſly worſhipped (that is, Intellectual Beings ſuperiour to Men) which were notwithſtanding all made, or created by that one. To the Supreme God they gave the higheſt worſhip, but to thoſe ſubordinate Deities they gave a leſſer, or inferiour kind of religious worſhip: that is, they adored and worſhipped the Supreme God, as the firſt Cauſe and Original of all things; but their inferiour Deities as Mediators, and Interceſſors for them with the Supreme Numen. And where I pray lies the difference now between the Papiſt and the Pagan, ſave that the Dii Medioxumi of the Heathens are changed into Saints and Angels by the Papiſts? And if it be ſaid that the Pagans ſubſtituted theſe Subordinate Gods in the room of the Supreme God, and worſhipped them above, or more than him, I ſhall readily grant it; and do likewiſe affirm the ſame of the Papiſts, who by giving religious worſhip to Saints and Angels, do really ſubſtitute them in the place of the true God, and worſhip them above, or more than him, for ſo Sir Edwin Sands tells us, that for one Prayer put up to God, Europ. ſpec.there are ten offered to the Virgin Mary. So that the Church of Rome are not ſo much the worſhippers of the Man Chriſt Jeſus, as of the VVoman his Mother. But that the Pagans did ſo worſhip their inferiour Deities, as wholly to paſs by, and neglect the Supreme, I utterly deny.

To the ſecond I ſay, That it is true the Saints and Martyrs are worthy of ſome regard and veneration, but not of religious worſhip, which to give them is down-right Idolatry: but the honour and reverence p. 43which we pay to the Saints departed conſiſts, 1. In making an honourable mention of their Names, as being great and glorious Lights in their times. 2. in ſetting before our Eyes their Virtues, and praying to God to give us Grace to follow their good Examples, that with them we may be partakers of his Heavenly Kingdom. And whereas 'tis ſaid, that it was ridiculous in the Heathen to worſhip the Stars that have neither ſenſe nor reaſon; I find them utterly diſclaiming this latter part, foraſmuch as they looked upon all the World, and the ſeveral parts thereof, to be animated at leaſt with one great Soul: and they that worſhipped the Sun, did not do it as ſuppoſing the Sun to be nothing but a dead and lifeleſs thing, but as animated with ſome Intellectual Being. For to deny the Worlds Animation and to be an Atheiſt, or to deny a God, was looked upon by them as one and the ſame thing; becauſe all the Pagans who aſſerted Providence, held the World alſo to be animated; and Epicurus denyed the Worlds Animation upon no other Reaſon, but becauſe he Atheiſtically endeavoured to exclude a Providence. And though the Poets have introduced many abſurd and impure Fables into their Religion, concerning Jupiter; yet certain it is that by Jupiter the Heathens underſtood the Supreme God, the true Etymon of Jupiter being not Juvans Pater, a helping Father, (as Cicero would have it,) but Jovis Pater, Jove the Father of Gods and Men; which Jovis is the very Hebrew Tetragrammaton, only altered by a Latin Termination. And Jupiter, Pluto, See Dr. Cudworth, Intellect. Syſt. l. 1. c. 4. p. 451.Neptune, Juno, Minerva, &c. in the Pagan Theology are nothing but the Polyonymy of one and the p. 44ſame Supreme Being in the various actings and manifeſtations of himſelf in the ſeveral things and parts of the world. But if Jupiter were an impious King, and the Heathens worſhipped him after his death, I do not doubt but to find many ſuch Saints in the Roman Calendar. Laſtly, for the Demons worſhipped by the Pagans, it is evident, they looked upon them under another notion, and did not conceive them to be haters of God and Virtue, but Mediators and Interceſſors, and ſuch who did negotiate Affairs between Mortals and the Supreme God: So that this Argument, like the former, proceeding upon a falſe ſuppoſition, leaves no other difference but what ariſes from the change of names between Papiſt and Pagan; but the Popiſh Saints are exactly like the Demons of the Heathen.

To the third, which extenuates the errour of Papiſts in their Invocation of Saints, becauſe they aſcribe the Omniſcience of the Saints, whereby they hear their Suppliants throughout all the World, to God as his gift; I reply, that the ſame may be ſaid of the ſubordinate Gods of the Heathens, who were altogether as Omniſcient as the Romiſh Saints: Nor did the Pagans ever look upon their Middle Gods as ſo many particular independent and ſelf-originated Beings, but were acknowledged to be the Creatures of the Supreme God, and made by him what they were fancied to be by their Devotioniſts; and all the honour conferred upon theſe ſubordinate Deities, was judged by the Pagans to redound to the Supreme.

7. Having now diſpatched the firſt part, wherein I affirmed the Pagan Polytheiſm and Idolatry to conſiſt; p. 45namely, in worſhipping many inferiour created Deities together with the Supreme God, and drawn the Parallel fully and exactly between this Heatheniſh worſhip, and that now practiſed in the Church of Rome; I ſhall with the ſame clearneſs and evidence demonſtrate the ſecond Part, viz. that Papiſts do egregiouſly Paganize in worſhipping both the Supreme God, and their other Inferiour Deities, in Images and Statues. And let not any man be miſtaken, and think, that becauſe Papiſts do not call Angels and the Souls of men departed Gods, or Inferiour Deities, but Saints, that therefore the caſe is quite different between them and the Pagans; for by giving Religious worſhip to them, they do for that very reaſon make them Gods, whether they call them ſo or not: for neither did the Heathens believe their inferiour Deities to be ſo many ſelf-exiſtent and independent, but created, Beings, made by the Supreme God; but by performing Religious worſhip to them, they made them Gods, ſo far as any Creature can be made a God; and upon this account they are called Gods in Scripture: ſo that I cannot free the Romiſh Church from Polytheiſm and Idolatry, any more than the Pagan VVorld, who by all Chriſtian VVriters has been juſtly branded with that heynous Impiety.

That the Pagans worſhipped the Supreme God, and likewiſe their ſubordinate Deities in Images and Statues, I think is ſo evident as not to be denied; however, I ſhall offer ſomething towards the proof of it: And firſt, that the Heathens worſhipped the true God, the Creator of Heaven and Earth in an Image, appears from the ſtory of the Inhabitants p. 46of Thebais, who worſhipped the Maker of VVorld under the name of Cneph, in an Image or Statue of humane form, and a blackiſh sky-coloured complexion, holding in his hand a Girdle and a Scepter, and wearing upon his head a Princely Plume, and thruſting forth an Egg out of his mouth; and by this Cneph Plutarch ſays, De Iſide.they underſtood foreign, an unmade and Eternal Deity. But it is moſt apparent from that ſacred Hiſtory (which I touched upon before) in Act. 17.29. Foraſmuch then as we are his Off-ſpring, we ought not to think that the Godhead is like unto Gold or Silver, or Stone graven by art or mans device. In which words there are theſe things implyed: 1. That the Athenians worſhipped God in an Image or Statue; for had they not done ſo, it had been impertinent, and beſide the Apoſtles ſcope, to have declaimed againſt Image-worſhip as here he does. 2. That this God to whom they built an Altar, and gave Religious worſhip, was the true God: For that that Jupiter whom Aratus invokes in his Phaenomena, and from whence S. Paul cited that paſſage— For we are his Off-ſpring—was the Supreme God, the Lord of Heaven and Earth, we are informed from Theon the Scholiaſt, foreign. We muſt underſtand (ſaith he) here by Jupiter, the Maker of the World. And ſo S. Paul ſays, that he of whom Aratus ſpeaks, We are his Off-ſpring, and whom the Athenians ignorantly worſhipped under the name of the unknown God, he it is that is the Maker and Lord of Heaven and Earth; and therefore it was a very non-ſenſical and ridiculous thing to endeavour to repreſent this Supreme Numen by p. 47an Image of Gold or Silver, or any other material. To this purpoſe there is a famous paſſage in Sophocles, cited by divers of the Ancient Fathers, where after having aſſerted one only God, the Maker of Heaven and Earth, he condemns all Image-worſhip, and affirms,

foreign

foreign, &c.

Thoſe vain Mortals to be deceived and err in their hearts, who graving Images of God out of Stone, Wood, Gold, or Ivory, offer Sacrifices and other Solemnities to them, to the infinite damage of their Souls, and ſuppoſe this to be true Religious worſhip.

And that the Heathens worſhipped their minor Gods, or inferiour Deities, whether Daemons or Heroes, in Images and Statues, is ſo plain and obvious, that it needs no farther proof. Though here the cunning Sophiſters of the Romiſh Church (not being able to deny the thing it ſelf) have invented many ſhifts and eluſions; and they tell us, that the Pagans worſhipped the dead Images and Statues, and accounted thoſe inanimate and ſenſleſs Figures of Gold, or Silver, or Wood and Stone, to be the very Gods to whom they paid their Religious worſhip.

But that this is utterly falſe, and made uſe of by the Bigots of the Popiſh Church, meerly that their conformity and agreement with the Idolatry of the Heathens might not appear, I ſhall ſhew:

1. In that it is ſuch a piece of ſottiſhneſs and contradictious non-ſenſe as is not incident to Humane Nature, that any perſons who are endued with any meaſure and competency of Reaſon and Underſtanding p. 48ſhould ſo far degenerate and fall from it, as to take Gold, or Silver, or ſome other Material, and frame it into an Image or Statue, and then devoutly court it, and pay the moſt ſolemn Devotion and Religious worſhip to it, by invoking and imploring its aſſiſtance, as hoping to receive great benefits thereby, and yet at the ſame time think it to be nothing but a dead and ſenſleſs lump, or piece of matter; this, I ſay, is ſo oppoſite to the very Conſtitutive Principles and Intellectual Furniture of the Soul of Man, that I cannot imagine any number of people to be guilty of ſuch a perfect piece of ſtupidity. But theſe Images of the Heathens, which were deſigned for Religious worſhip, were firſt conſecrated with certain Prayers and Ceremonies, by which they ſuppoſed ſome Inviſible Power ſuperiour to men was conveyed into them, and was ready there to aſſiſt and help all Supplicants to them; ſo that the Image was not worſhipped for it ſelf, as if it were nothing but a dead and lifeleſs Trunk or Stock, but with reſpect to the Demon, or Inviſible Power, which they imagined, after the performances of certain ſacred Ceremonies, was incorporated and dwelt in it. And there is no doubt but that there were many wicked Spirits who induſtriouſly waited to miniſter to the ſins of fond mankind, and did (to uſe the words of Minutius Felix) ſub Statuis & Imaginibus conſecratis deliteſcere, lurk under the ſhades and covertures of thoſe conſecrated Statues to delude abuſed Mortals.

2. The Heathens conſtantly diſclaimed ſuch a worſhip as this, and tell us, that they knew well enough the value and power of the Image before p. 49which they proſtrate themſelves, that it is but a dead and lifeleſs thing in it ſelf, meer Gold, or Silver, or Wood, or Stone, but that they worſhip the Gods in theſe Images. So the Pagans in Arnobius, Thou art deceived, and groſly miſtaken; for we [the Heathen] do not believe the ſubſtance of Braſs, L. 6. Adv. Gent.or Silver, or Gold, or any other thing of which theſe Statues are made, to be in themſelves Gods; but we worſhip the Gods in theſe. But if nothing will ſerve the turn, but that the Heathens muſt be thought ſuch ſtupid and blockiſh people, as to invocate and adore the very Stocks and Stones as Gods, yet have our Adverſaries the Papiſts no ſuch advantage, if their own Polydore Virgil be of any credit with them: To this height of madneſs is it come (ſays he) that this piece of Piety little differs from Impiety; for there are a great many of the more rude and ſtupid ſort of people, who worſhip Images of Stone, Wood, Marble, Braſs, or ſuch as are with various colours painted on Walls, not as Figures, but as if thoſe Images had ſome ſenſe in them, and place their truſt and confidence in them, more than in Chriſt, or thoſe Saints to whom they are dedicated.

Having removed this Objection, let us now proceed to draw the Parallel; which I ſhall do, by conſidering the reaſons and grounds the Pagans inſiſted upon, and by which they maintained the worſhip of their Gods in Images and Statues, which were theſe, 1. They declared that in the Adoration of Images, the worſhip was not terminated upon the Image as upon the ultimate Object, but directed and referred to the God and his Attributes, whom they adored in and by ſuch an Image; as in the place cited p. 50even now out of Arnobius. 2. They affirmed, concerning their Images, that they were Symbolical Repreſentations of the Gods they worſhipped. 3. They uſed Images in their Religious worſhip, as ſenſible helps to excite and quicken their Devotion, and fix their Imagination upon. For theſe we have the teſtimony of Plutarch in his Book De Iſide, Vid. Orig. contr. Celſum, lib. 7. p. 362. where he reprehends the Grave Philoſophers for adoring Images, and uſing them as conſpicuous Symbols, to raiſe their Imaginations to the contemplation of the Intelligible Deity.foreign, &c. No inanimate thing ought to be eſteemed for a God, but they who beſtow theſe things upon us, and afford us a continual ſupply thereof for our uſe, have been therefore accounted by us Gods; which Gods are not different to different Nations, as if the Barbarians and the Greeks, the Southern and the Northern Inhabitants of the Globe, had not any the ſame, but all other different Gods: But as the Sun, and the Moon, and the Heaven, and the Earth, and the Sea, are common to all, though called by ſeveral names in ſeveral Countries; ſo one Reaſon ordering theſe things, and one Providence diſpenſing all, and the inferiour ſubſervient Miniſters thereof having had ſeveral names & honors beſtowed upon them by the Laws of ſeveral Countries, have been every where worſhipped throughout the whole World: And there have been alſo different Symbols conſecrated to them, the better to conduct and lead on mens underſtandings to divine things; though this hath not been without ſome hazard or danger of caſting men upon one or other of theſe two inconveniences, either Superſtition or Atheiſm. From which Teſtimony of Plutarch we have theſe things obſervable: 1. That all Nations agreed in the worſhipping of one Supreme and Univerſal Numen, Reaſon and p. 51Providence governing all things. 2. They agreed in worſhipping his ſubſervient Miniſters (the Inſtruments of Providence) appointed by him over all the parts of the World; which being honoured under ſeveral Names, and with different Rites and Ceremonies, according to the Laws of the Reſpective Countries, cauſed all that diverſity of Religions that was amongſt them. 3. That the Pagans did not worſhip the very Images or Statues for Gods, but only as ſymbolical repreſentations of their Gods. 4. That theſe Images or Symbols were to conduct and lead on mens Underſtandings (as ſenſible helps) to Divine things. 5. That Image-worſhip (in the judgment of Plutarch) was an In-let and occaſion of Superſtition and Atheiſm.

Thus far what the Pagans declared concerning their Images; Behold now an admirable and ſweet harmony and conſent between the Image-worſhip of the Heathens, and that now practiſed in the Romiſh Church. 1. They likewiſe with the Pagans declare, that the Religious worſhip given to the Image is not terminated there, but referred to the Prototype, as to its ultimate Object. So the Council of Trent, after having declared that due honour and reverence be given to Images, adds this as one reaſon of it, becauſe the honour exhibited to them, Concil. Trident. Seſſ. 9.is referred to the Prototypes which they repreſent: ſo that through thoſe Images which we kiſs, and before which we bare our heads, and proſtrate our ſelves, we adore Chriſt, and worſhip the Saints, whoſe ſimilitude they bear; which is ſo like the Apology of the Pagan in Arnobius, that I think it worth the while to produce it entire; Sed erras (inquit) p. 52& laberis, Lib. 6. Contr. Gentes.nam neque nos aera, neque auri argentique materias, neque alias quibus ſigna conficiunt, eas eſſe per ſe Deos, & Religioſa decernimus Numina: ſed eos in his colimus, eoſque veneramur quos dedicatio infert ſacra & fabrilibus efficit inhabitare ſimulachris; i. e. Thou art deceived, and groſly miſtaken; for we [the Heathen] do not believe the ſubſtance of Braſs, or Gold, or any other thing of which theſe Statues are made, to be in themſelves Gods; but we worſhip the Gods in theſe, and pay Religious Veneration to thoſe Deities which by Conſecration are brought to inhabit and dwell in thoſe Images or Statues. So that the Pagans arguing after the ſame manner as the Council of Trent, or rather that Council giving the ſame reaſon for Image-worſhip with the Pagans, and eſtabliſhing the ſame thing upon the ſame grounds that they did, it muſt needs be guilty of the ſame Crime of Idolatry likewiſe: For if the Heathens in worſhipping the Images and Statues of their Gods, were declared by the expreſs Sentence of God Almighty, to be heynouſly guilty of Idolatry, though in the mean time they never worſhipped thoſe Images or Statues for themſelves, but in reference to their Prototypes; it is a clear conſequence, that the Popiſh Image-worſhip, eſtabliſhed upon the ſame grounds and reaſons with the Pagan, will neceſſarily fall under the ſame condemnation. To this purpoſe there is a pretty ſtory in an Italian, who wrote Commentaries of the Affairs of India; When the poor Barbarians of Nova Hiſpania, Pietro Martire Hiſt. delle Ind. l. 20. c. 11.in the Kingdom of Mexico, had one day of a ſudden found their Idols taken down and broken, they ſent four Principal Perſons p. 53of their Country to Alfonſus Zuaſus the Licentiate, who had commanded it: they complaining of the injury, ſuppos'd alſo, and told him, they did believe it to be done without his conſent or knowledge, as knowing that the Chriſtians had Idols and Images of their own, whom they valued, and adored, and worſhipped; and looking up, and eſpying the Image of S. Sebaſtian, whom Alfonſus had in great Veneration, hanging by his Bed-ſide, they pointed at him with their finger, ſaying, The ſame regard which he had to the Image of S. Sebaſtian, the ſame they had to theirs. The Governour being troubled with this quick and not barbarous diſcourſe, turn'd him about a little, and at laſt told them, that the Chriſtians did not worſhip Images for their own ſakes, but as they repreſented Holy Perſons dwelling in Heavenly places; and to demonſtrate that, took down the Image of S. Sebaſtian, and broke it in pieces. They reply'd, that it was juſt ſo with them; and that they were not ſo ſtupid as to worſhip the Images for their own regards, but as they repreſented the Sun, and Moon, and all the Lights of Heaven. Alfonſus being yet more troubled, was forced to ſay, that the object was different, though the manner was not; that the Chriſtians did by their Images paſs honour to the great Creator of the World, but they did it to Creatures, to evil Spirits, and falſe Gods. But neither in this was there any difference between Alfonſus and the poor Indians, ſince another Author, Joſephus Acoſta, affirms of the ſame Indians, that they acknowledged the great and Supreme God, and their worſhipping of falſe Gods was equally true of Papiſts; for by giving Religious. p. 55worſhip to a good Angel, or Saint, that Angel, or Saint, is ipſo facto made a falſe God; and being ſo is all one with the Demons of the Heathens.

Now this Reference to the Prototype, whether it be in Virtue of that Similitude the Images have with thoſe Perſons they repreſent, or whether it be conſidered only as the Image is a Symbolical Preſence at large, it being not regarded whether the Symbol or Image have any Perſonal Similitude with the Party it repreſents or not, but only as the Devotioniſt takes an occaſion from that to direct his intention to the worſhip of Chriſt, or any Saint; let it be (I ſay) how it will, yet it will no more excuſe a Papiſt than a Pagan from Idolatry. For the giving religious worſhip to any Creature, whether to Saints and Angels, or Demons and Heroes, is a making or having other Gods before the true and everliving God; and this being ſo expreſly forbidden by the God of Iſrael, it is moſt certain that all erecting Images to be bowed to, or worſhipped, in reference to theſe, is forbidden alſo. But I am fallen upon the ſecond Branch of the Parallel afore I was aware, that is, that as the Images of the Pagans, ſo likewiſe of the Papiſts, are Symbolical Repreſentations of the Gods they worſhip. That the Image of Chriſt, or of the Virgin Mary, or of this or that Saint, ſhould be like the carnal Figure of thoſe Perſons while they lived on Earth, is extremely uncertain: ſuppoſe now a devout Papiſt bowing down and worſhipping the Image of the Bleſſed Virgin; if this worſhip be given with reſpect to the Perſonal Similitude the Image hath with the Party it repreſents, it will certainly fall upon ſome other perhaps wicked Perſon, p. 54and not upon the holy Virgin. The Picture of the beautiful Curtizan Phryne was placed upon a high Pillar at Delphos, and according to the Features and Lineaments of this, as of the moſt exquiſite Beauty, was drawn the Picture of the Goddeſs Venus; and therefore 'tis certain that the Strumpet Phryne, and not the Goddeſs, will be the ultimate object of the religious worſhip given to the ſuppoſed Picture of Venus: This (I ſay) will follow upon account of Perſonal Similitude. But that they account them ſymbolical Repreſentations, and worſhip Images as the Iſraelites worſhipped the Golden Calf with reference to Jehovah, and intended it as the Symbol of his preſence, is manifeſt from the Images they make of God, wickedly repreſenting the ſacred, and ever-to-be-adored Trinity, under the Figure of an old Man in ſacerdotal Veſtments, with a tripple Crown, and a young Man and a Dove; and this is propoſed not only to be gazed upon, but to be worſhipped. So Cajetan; Images of the Trinity are painted in the Roman Church, In 3. p. Tho. 9.25. ar. 3.not only that they may be ſhewed or looked on, as the Cherubims of old time were in the Temple, but that they may be adored. 3. The Papiſts (agreeably to the Pagans) affirm, that they uſe Images in their religious worſhip, as ſenſible helps to excite and ſtir up their Devotion and fix their Imaginations upon. When the Council of Nice had eſtabliſhed the worſhip of the Images of Chriſt, the Virgin Mary and all the Saints, according to the Excellency and Venerability of their Prototypes, they add this Reaſon (as Photius ſays) foreign, &c. For even by theſe are we carried up into a certain Unitive and Conjunctive p. 56Viſion, and thereby are vouchſafed that divine and ſupernatural Conjunction, or Contact with the higheſt of all deſirables. As if by the worſhipping of Images the Souls of Men were tranſported beyond themſelves, and carried up in Ecſtatical Raptures to an Union with God himſelf. Which is no more than what Pope Adrian, who influenced that Council, writes to the Empreſs Irene and her Son Conſtantine; In the whole Chriſtian World (ſays he) the holy Images are honoured, or worſhipped by Believers; Ut per viſibilem vultum ad inviſibilem Divinitatis Majeſtatem mens noſtra ſpirituali affectu rapiatur, i. e. That by that ſenſible Figure our Mind may be carried by a ſpiritual affection to the inviſible Majeſty of the Divinity. By which Teſtimonies it is clear as the Meridian Light, that the Romaniſts worſhip Images as helps to quicken and draw up their affections in a more inflamed and vigorous manner to the Deity they adore.

And though the great Sticklers for Image-worſhip, uſe many Niceties, and raiſe a Cloud of Duſt by their ſubtil Diſtinctions to blind the Eyes of the People, that they may not ſee to the bottom of this their groſs Idolatry, yet can they never clear themſelves from that foul and deteſtable Crime. For though the Council of Trent expreſs no particular, but only with great caution define that due honour and worſhip be given to Images: yet by referring us to the ſecond Council of Nice, it is plain that the Council of Trent decreed the ſame that the Nicene Council had done before; and the Nicene Synod decreed ſuch worſhip to be due to Images, as the Council of Franefort ſaid was not due, but condemned by the p. 57Scriptures and the conſtant Practice of the Primitive Church. To this purpoſe there is a Story in Roger Hoveden, P. 1. Annal. An. 792.a Native Hiſtorian of the Affairs of Britain: Charles the French King (ſays he) ſent a Synodal into Britain, directed unto him from Conſtantinople, in the which Book many things (out alas) inconvenient, and repugnant to right Faith, were found; eſpecially it was confirmed almoſt by the unanimous conſent of all the Eaſtern Doctors, no leſs than three hundred or more, That Images ought to be worſhipped; which thing the Church of God doth altogether deteſt and abhor. Againſt which Synodal Book Albinus wrote an Epiſtle marvellouſly confirmed by Authority of Divine Scripture, and carried the ſame to the French King, together with the foreſaid Book, in the name of our Biſhops and Princes. And not only in Britain, but in other places, this abominable Practice of Image-worſhip was condemned by the beſt and wiſeſt Men, of the beſt times and ages. The Council of Eliberis in Spain, forbad the uſe of Pictures in Churches, for this reaſon, Eliber. Can. 36.Leſt that which is worſhipped, or adored, be painted upon the Walls. To the ſame purpoſe the fourth Council at Conſtantinople cites the ſame words of Epiphanius againſt placing Images in Churches. Thus another Synod at Conſtantinople conſiſting of 338 Biſhops under Conſtantius Copronymus, An. Dom. 753.forbad all religious uſe of Images, in Churches, or out of them. And ſo much of their Decree as prohibited the worſhip of Images, was again confirm'd by the Council of Francfort, where the Biſhops of Italy, France, and Germany were aſſembled by the command of the Emperour Charles the Great, to that purpoſe. To p. 58theſe we may add the Council of Mentz, and the ſecond Council of Sens, in which Image-worſhip was oppoſed and cautioned againſt. And a Greek Hiſtorian informs us, that when Frederick 1. the Emperour, who led his Army to the Conqueſt of the Holy Land, Njcetas Chron. l. 2. An. Dom. 1180.entered into Armenia, the Chriſtians of thoſe Parts did lovingly receive them, becauſe the worſhip of Images was not admitted amongſt them, as amongſt other Northern People. And laſtly, for the Doctrine and Practice of the firſt and beſt ages of the Church, it was very remarkable what is told by Aelius Lampridius in the Life of Alexander Severus, That when Adrian the Emperour had commanded Churches to be built without Images, it was ſuppoſed he intended them for the ſervice of Chriſt: Than which (ſaith that learned Biſhop Dr. Taylor) there needs no greater, Ductor dubit. l. 2. c. 2.or clearer Inſtance of the Doctrine and Practice of the holy Primitives.

But I had almoſt forgotten the Popiſh Conſecration of Images, which runs exactly Parallel with that of the Heathens. Of the Pagans it is reported that they conſecrated the Statues and Images of their Gods with certain Prayers and Ceremonies, (before they paid any Religious Veneration to them,) by vertue whereof they ſuppoſed ſome extraordinary Powers, or Vertues, were acquired and reſided in them. Vid. Minut. Fel.Such were all thoſe Teleſmatical Images which were conſecrated to certain purpoſes, viz. to ſtop the rage and fury of Fire, or ſudden Inundations; or to hinder the ſudden Incurſions of Enemies: To which laſt purpoſe I remember Mr. Gregory cites a Story of certain Teleſmatical Statues, or Images, hid in the Ground upon the Borders of Thrace, p. 59which when upon ſome occaſion they were digged up, the Barbarians ſoon after over ran the whole Country. Of this nature was the Trojan Palladium, and thoſe Images of the Jebuſites in which they repoſed ſuch confidence, that they derided David, as thinking that ſo long as thoſe conſecrated Statues remained in the City, it was impoſſible it ſhould be taken: Except thou take away the blind and the lame, thou ſhalt not come in hither; thinking David cannot come in hither. 2 Sam. 5.6.2 Sam 5:6The wit of Man certainly cannot find any difference between the Conſecration of thoſe Images of the Pagans, and the Dedication of the Golden, or Wooden Images of the Papiſts: For thus runs the Prayer at the Conſecration of the Image of the Virgin Mary, Sanctifie, O God, this Image of the Bleſſed Virgin, that it may bring ſaving help to thy faithful People, that Thunders and Lightnings may be driven away the ſooner; that immoderate Rains, or Floods, and Civil wars, or the Invaſion of Heathens may at the Preſence of this be ſuppreſſed. In a word, it is very plain from their publick and authorized Practice, that the Papiſts conſecrrate their Images, they hope in them, they expect Gifts and Graces from them, they Clothe them and Crown them, they erect Altars and Temples to them, they kiſs them and bow the Head and Knee before them, they light up Tapers and Lamps to them, which is a direct conſumptive Sacrifice; and (as Irenaeus ſays of the Gnoſtick Hereticks, Lib. 1. c. 24.who had gotten the Images, or Pictures of Chriſt, Pythagoras, Plato, and other Philoſophers,) Reliquam obſervationem circa eas ſimiliter ut gentes faciunt, they do to their Images as the Heathens do to theirs.

p. 60I know nothing now that can by any Papiſt be brought, with any ſhew of reaſon, to invalidate what I have here ſaid, unleſs it be that common ſubterfuge, that they are indeed forbidden to make or worſhip the Image of any falſe God, but that they are not interdicted the worſhipping of the true God, or his Saints, in Images and Statues. The vanity and foolery of which Plea, though it have been already demonſtrated by divers learned Perſons, yet I ſhall here reply ſomething to it, partly to gratifie the ſincere and unprejudiced Reader, and withal, to render my Diſcourſe upon this Point more unexceptionable and entire.

Firſt therefore, I ſay, that the ſecond Commandment in the Decalogue forbids both the making of an Image to the true God, and likewiſe the worſhipping of Images, in reference to Saints and Angels. And whereas the Papiſts do grant, that the Precept binds ſtrongly as to the Prohibition of the worſhip of the Images of falſe Gods, I ſhall take the advantage of this their Conceſſion, and make uſe of it to overthrow, even out of their own mouths, their Doctrine of worſhipping Images, in reference to Saints and Angels. Thus therefore I argue; There is no more than one God, and the reſt no otherwiſe made Gods, than by giving Religious worſhip to them; of which erecting conſecrated Images to them, and bowing to them, is one Mode: And therefore theſe Saints and Angels to whom Religious worſhip is given by a Law, do ipſo facto become Gods, but not true Gods, but falſe Gods; and therefore the worſhipping of their Images is ſtrictly forbidden in this ſecond Commandment, by the p. 61full confeſſion of Papiſts themſelves, who ſay the Images of falſe Gods are here prohibited.

Secondly, I ſay, that the True and Ever-living God hath ſo ſtrictly forbidden the worſhipping of himſelf by any Image whatever, that repreſents any thing within the comprehenſion of the whole Creation; that when the Iſraelites worſhipped the Golden Calf (which was intended for a ſymbolical repreſentation of the true God) they ſo far provoked his wrath by this their heynous Crime of Idolatry, that notwithſtanding there fell thouſands of them by the Sword, yet God threatens to remember that very tranſgreſſion upon them in future Ages: ſo that it is commonly ſaid by the Jews, that in every Plague and Captivity that fell upon them, there was an Ounce of the Calf, God continuing to puniſh this ſin in all their Poſterities, that continued to provoke him with the like.

Now that this Golden Calf was not the Image of a falſe God, as ſuppoſe the Egyptian Oſiris, or ſome other particular and inferiour Deity, but deſigned for the ſymbolical preſence of the true and ever-living God, appears from the whole Hiſtory of it, in which there are ſo many pregnant proofs, that this Cherub or Calf was intended for a Symbol of the preſence of the true God, that none but a humourſome and prejudiced mind can underſtand it otherwiſe. 1. The firſt thing that offers it ſelf is the occaſion of this Idolatry, which aroſe from the abſence of Moſes; for he ſtaying in the Mount for forty days, they took it for granted they ſhould never hear any more tidings of him; ſo we read, v. 1. And when the people ſaw that Moſes delayed to p. 62come down out of the Mount, the people gathered themſelves together unto Aaron, and ſaid unto him, Ʋp, make us Gods which ſhall go before us; for as for this Moſes, the man that brought us up out of the Land of Egypt, we wot not what is become of him. Here we plainly ſee, that when after many days expectation of Moſes, they heard no tidings of him, they ſollicit Aaron to make them Gods to go before them, that is, to bring them onward to the promiſed Land, as Moſes had hitherto done. 2. When the people had thus wrought on the timorous nature of Aaron, and he, according to their deſire, had framed the Golden Cherub of the Ear-rings they brought him, they no ſooner ſaw it, but they cry out, Theſe be thy Gods, O Iſrael, which brought thee up out of the Land of Egypt; or, as 'tis related in Nehem. 9.18. This is thy God that brought thee up out of Egypt. Now let any man but of an ordinary underſtanding conſider, whether if this Molten Image were the repreſentation of a falſe God, as ſuppoſe the Egyptian Iſis, Serupis, or Oſinis, the Iſraelites could be ſo weak and ſottiſh as to ſay of it, that that was it which brought them out of Egypt, eſpecially when the execution done upon all the Tutelar Deities of Egypt was yet freſh in their minds, who were notable to ſave themſelves, or protect their charge, when God deſtroyed all the Firſt-born in the Land. 3. The people of Iſrael acknowledge that the Cherub or Calf that Aaron made, was the ſymbolical preſence of that God that brought them out of Egypt: now they never thought that it was either Serapis, or Oſiris, or any other Egyptian Deity, that brought them out of Egypt, but the true God, the Creator of p. 63Heaven and Earth, whoſe preſence they lately ſaw in ſuch terrible Majeſty upon Mount Sinai. 4. When Aaron had finiſhed the matter of their ſin, he makes a Proclamation throughout the Camp, To morrow is a Feaſt of the Lord, v. 5. not to the Idol, or falſe God, but to Jehovah the true God; whereas if this Golden Calf had been the ſymbol of ſome Egyptian God, and the people had fallen into Paganiſh Idolatry, it had been very improper for Aaron to have proclaimed this his Sacrifice a Feaſt to the Lord. 5. Neither here nor afterwards, when Aaron relates the whole proceeding to Moſes when he came down from the Mount, is there any mention of any thing that may give the leaſt ſuſpition or intimation that this graven Image was the ſymbol or repreſentation of a falſe God, but much to evince the contrary; foraſmuch as here is no name of any particular falſe God (which yet is uſual in Scripture, when in other places it relates their lapſe into Polytheiſm and Idolatry) but a Solemn Feaſt proclaimed to the Lord Jehovah: And although this Calf was only intended by them to be a Symbol of the preſence of the true God, yet being directly contrary to his Command, and having Divine Worſhip given to it, it became a perfect piece of groſs and ſoul Idolatry.

Another inſtance of the like nature we have in the Idolatry practiſed by Jeroboam; for that the Calves which he placed in Dan and Bethel, and built Altars, and ſacrificed to them, were Hieroglyphicks or ſymbolical repreſentations of the true God, and not the Images of falſe Gods, is plain and evident. 1. In that there is no mention of Jeroboam's worſhipping the Gods of Egypt, or any other adjoyning Paganiſh p. 64Nation; whereas when Solomon in his old Age was drawn away by his Wives to commit Idolatry, there is a particular account and enumeration of the falſe Gods he adored, as Aſhtoreth the Goddeſs of the Zidonians, Chemoſh the God of the Moabites, and Milcom the God of the Children of Ammon; but of Jeroboam it is only ſaid, that he made two Calves of Gold, and ſaid to the people, It is too much for you to go up to Jeruſalem: 1 Kin. 12.28, 29.1 Kgs 12:281 Kgs 12:29Behold thy Gods, O Iſrael, which brought thee up out of the Land of Egypt: And he ſet the one in Bethel, and the other in Dan. 2. The ſin of Ahab, which was the Introduction of Polytheiſm, and the height of Pagan Idolatry, (and therefore is ſignally called in Scripture, the way of Ahab) is accounted greater in Gods ſight than the ſin of Jeroboam; which is a plain ſign, that the way of Jeroboam was not the worſhipping falſe Gods (for that is called the way of the Houſe of Ahab) but the worſhipping the true God in an Image. Thus it is written of Jehoram the Son of Ahab, 2 Kings 3.2, 3. And he wrought evil in the ſight of the Lord, but not like his Father, and like his Mother; for he put away the Image of Baal that his Father had made: Nevertheleſs he cleaved unto the ſins of Jeroboam the Son of Nebat, which made Iſrael to ſin, he departed not therefrom. 3. In that the object of his Idolatry was a Golden Calf, it ſeems to be the very ſame prevarication that Aaron was led into by the Iſraelites, ſoon after the delivery of the Law or ten Commandments upon Mount Sinai: and that theſe Calves, as well as that made by Aaron, were deſigned for ſymbols of the preſence of the true God; and that being a violation p. 65of the expreſs Command of God, and ſo interpreted by him in the ſevere puniſhment of the ſin, ſo likewiſe were theſe, and both alike Idolatry. 4. The ſame form of words is uſed by Jeroboam at the Dedication of theſe Calves, that was afore-time made uſe of by the Iſraelites, when Aaron made the Molten Calf: Theſe be thy Gods, O Iſrael, which brought thee up out of the Land of Egypt. Now they knew, and never thought otherwiſe, that it was neither Chemoſh, nor Milcom, nor Aſhtoreth, nor Dagon, nor any other Pagan Deity, but the true God who delivered them from the Egyptian Bondage. 5. Jeroboam continues the ſame Feaſts and way of worſhip which were at Jeruſalem; and therefore 'tis moſt likely, he deſigned ſtill the worſhip of the true God in theſe Calves, which were ſet up as ſymbols of his preſence. 6. It was not agreeable to the Political end or reaſon which Jeroboam propounded to himſelf, to eſtabliſh that part of Pagan Idolatry which conſiſted in Polytheiſm; for his only aim was, to hinder the people, by this Project, from going up to do Sacrifice in Jeruſalem, leſt by that they ſhould be tempted to return to the obedience of their natural Prince: for thus he expreſſes his own fears, And Jeroboam ſaid in his heart, now ſhall the Kingdom return to the Houſe of David: 1 Kin. 12.26, 27.1 Kgs 12:261 Kgs 12:27If this people go up to do Sacrifice in the Houſe of the Lord at Jeruſalem, then ſhall the heart of this people turn again unto their Lord, even unto Rehoboam King of Judah; and they ſhall kill me, and go again to Rehoboam King of Judah. Now if this worſhip which he eſtabliſhed had been the worſhip of ſtrange and forreign Gods, it would no ways have comported with his end, which was to aſſure the ten Tribes to himſelf. 7. Jeroboam p. 66only argues againſt the place, and not any thing againſt the way or manner of worſhip performed at Jeruſalem: for he only tells them, it was too much for them to go up to Jeruſalem, but if they would hearken to him, they might worſhip God as well in another place as there, for he placed an Image at Bethel, and another at Dan, which being ſymbols or viſible repreſentations of the preſence of the true God that brought them out of Egypt, they might ſacrifice and perform their other Divine Rites and Ceremonies to them, and not trouble themſelves any further. 8. To which may be added, in the laſt place, that it is the moſt unlikely and improbable thing in the World, that Jeroboam, at his very firſt entrance upon the Kingdom, ſhould eſtabliſh the very ſame Idolatry for which the Kingdom was rent from the houſe of Solomon; for when the Prophet Ahijah tells Jereboam that the Lord would rend the Kingdom out of the hand of Solomon, and give ten Tribes to him, and make him King over Iſrael, the reaſon is given, 1 Kings 11.33. Becauſe they had forſaken God, and worſhipped Aſhtoreth the Goddeſs of the Zidonians, Chemoſh the God of the Meabites, and Milcom the God of the Children of Ammon. And therefore it is very childiſh and ridion lous to imagine, that Jeruboram would introduce that very Idolatry at his firſt coming, for the practice of which God had threatned to pull the Kingdom out of the hand of his Maſter. Theſe two Examples do ſufficiently and fully inſtruct us in the ſ…oſe and meaning of God in the ſecond Commandment, that he forbid all worſhip of himſelf by an Image, and that the making of deſigning p. 67any ſuch Image, though for his honour, is palpable and groſs Idolatry.

8. I might now likewiſe, for a concluſion of this Argument, bring another inſtance of the groſſeſt Idolatry that ever was committed by men, ſolemnly practiſed by the Romiſts Church, and injoyned by their Council of Trent; and that is, their worſhipping of the Bread in the Sacrament, which they can the Adoration of the Hoſt, than which (beſides the Idolatry involved in it) I cannot find any Rite or Cuſtom ſo barbarous in the whole Pagan Superſtition, unleſs I ſhould bring in the Cannibals or Man-Eaters: And if the Doctrine of Tranſubſtantiation prove falſe (as there is nothing more certain) then by the teſtimony of Coſterus the Jeſuit, there never was the like piece of Idolatry practis'd in the World before: Take his own words: Enchirid. Contr. c. 12.For the errours of thoſe (ſaith he) were more tolerable, who worſhip ſome Golden or Silver Statue, or ſome Image of any other Materials for their God, as the Heathen worſhipped their Gods; or a Red Cloth hung upon the top of a Spear, as is reported of the Laplanders, or ſome live-Animal, as of old the Egyptians did, than of theſe that worſhip a bit of Bread, as hitherto the Chriſtians have done all over the world for ſo many hundred years, if the Doctrine of Tranſubſtantion be not true, From this Teſtimony then we are informed, that if Tranſubſtantiation be a Fiction, then the Church of Rome is guilty of Idolatry, and ſo groſs a piece of Idolatry, as a man can find no inſtance in Paganiſm to liken it to. And that the Doctrine of Tranſubſtantiation is a ridiculous Figment, a thing without Senſe or Reaſon impoſed upon the World, I refer to p. 68thoſe learned Authors who have on purpoſe diſcovered the falſity of it.

9. I have ſhown that Almighty God by ſending his Son, our Saviour Chriſt Jeſus, into the World, deſigned the replantation of his own bleſſed Nature and Image in mens Souls: And that this might be the more fully and effectually accompliſhed, he determined likewiſe to root out and extirpate all Idolatry, which both debaſed the Majeſty of the Great God, and rendred mens Minds low, contemptible, and abject: and having in the general diſcovered ſome of thoſe Doctrines averred and maintained in the Church of Rome, which directly overthrow this great Purpoſe of making men Partakers of a Divine and Godlike Spirit; I ſhall now produce ſome other inſtances, and ſhew how the practice of the Romiſh Church deſtroys thoſe other two branches of the Divine Life, that is, Purity or Holineſs, and Love and Charity.

And for the firſt of theſe, that is, Purity and Holineſs, it is wholly evacuated by ſuch Doctrines and Practices as miniſter to the Vices of men, and reconcile Heaven and Salvation with the moſt licentious courſes of ſin and wickedneſs, ſuch as enervate all the Arguments uſed in the Goſpel to promote a ſtrict and holy Converſation, and are apt to give allowance and incouragement to a wicked life.

1. To this end and purpoſe the Doctrine of Purgatory is hugely ſubſervient; which beſides that it is a Politick Device to ſqueeze and drain mens Money from them, and ſo inrich the Clergy, though with the Damnation of the Laity, it is likewiſe fitted p. 69for the cheriſhing and pampering mens carnal luſts and affections, and gives them hope of Salvation upon no difficult terms, though they have not been ſo careful in providing for it in this life-time, as Chriſt in his holy Goſpel has commanded and injoyned them to be. For ſince the worſt of men amongſt Chriſtians (if they take any care, and uſe any competent circumſpection) may be diſmiſſed from theſe Earthly Regions with fair hopes and aſſurances, (if not of going directly to Heaven) yet at leaſt of an entrance into Purgatory (where-ever it be, whether in a Torrid or Frozen Zone) it muſt needs be a wonderful gratification to their Animal Faculties, and Senſitive Lives, to indulge and pleaſe them to the full, and yet eſcape the torments of Hell at the laſt. We have ſeen that if a wicked man live and die without the practice of Chriſtian Virtues, and with the habits of many damnable ſins unmortified, yet if at the laſt moment and concluſion of his life, he have but an act of Attrition, and confeſs to his Ghoſtly Father, (who is bound upon this to abſolve him) he ſhall certainly be ſaved; which is incouragement enough to vicious perſons to go on in ſin, and venture the odds of a ſurprize, or ſudden death, upon ſuch eaſie terms: But if a man be ſo careleſs and wretchedly ſtupid, as not to mind the making ſatisfaction for mortal ſins in this life, ſo long as he is aſſured by an Infallible Prieſthood it may be done in the next, the worſt that can happen to him between Death and Judgment, is only the ſtate of Purgatory; that is, he muſt undergo ſome ſtrange torment, God knows where, in Fire, or Hail, or Snow, or Ice. And this truly is a p. 70ſad & uncomfortable condition, but ſtill there is ſome hope left, & the redemption from this Diſmal Priſon prevents all deſpair of lying for ever under this ſevere Reſtraint. Therefore this good natur'd Church of Rome bids them take heart, and tells them that there is an Expiation of Sin after Death by the Prayers of the living. It is the Doctrine of the Council of Trent, That the Souls in Purgatory are delivered thence fidelium ſuffragiis, potiſſimum vero acceptal ili Altaris ſaorificio, Seſſ. 25.i. e. by the Suffrages of the faithful, but eſpecially by the acceptable Sacrifice of the Altar. And giving Directions to Biſhops, the Council ſays, Let Biſhops take care that the Suffrages of the faithful now living, i. e. the Sacrifices of Maſſes, Prayers, Almſ-deeds, and other Works of Piety, which according to the Conſtitution of the Church ought to be performed for the faithful deceaſed, that they be done piouſly and devoutly, &c. And they Anathematize every one that ſhall ſay, The Sacrifice of the Maſs is a waked Commemoration of that Sacrifice on the Croſs, and not Propitiatory: or that it only profits him that receives it, and ought not to be offered for the Living and the Dead, Seſſ. 22. Can. 3.for Sins, Puniſhments, Satisfactions, and other Neceſſities. There is no great danger then that a Man ſhould lye long in Purgatory, if he have either Mony or Friends, for either of theſe ways a Man may eſcape.

Amongſt the reſt of the Indulgences conferr'd upon the Con-fraternity of the Roſary this is one, That every time they recite the whole Roſary for the departed, they gain the delivery of a Soul out of Purgatory. And though Charity grow cold, and there be little to be done for Love, yet Money that anſwers p. 71all things, will open the Gates of Purgatory, and deliver whoever the Donor pleaſes: De Miſſ. l. 3. c. 10.for ſome Monks have taught, (as the learned. Mornay relates,) that the Souls which are in Purgatory do leap at the ſound of the Money when it is caſt into the Baſon for them; ſo comfortable a thing is Gold. The poor Sinner indeed is in the worſt condition, who has few Friends and leſs Money; and truly for ought I can ſee ſuch a one living obſcurely may dye without much regard or concern, and being quickly forgotten may ly the whole time in Purgatory, which is not ten years ſay Dominicus Soto, and Thomas Zerula. But for thoſe who are of Ability to purchaſe Maſſes and Sacrifices, by leaving round ſums of Money at their Death, they need not fear the ſtaying ſo much as a day in Purgatory: So that it need not be ſaid, How hard, but how eaſie, is it for a Rich Man to enter into the Kingdom of Heaven?

And is not this excellent Doctrine, and very well fitted for the encouragement of a wicked Life? Skin for Skin; and all that a Man hath will he give for his Life; and he were a very Foor that would not part with ſome of his Eſtate to be freed from the puniſhment of his ſins, and be made happy for ever. But alas our Miniſters cannot give us ſuch excellent encouragements as theſe, nor can they with ſafe Conſciences tell us that Money will open the Gates of Paradiſe; but they tell us in ſober ſadneſs that if we live bad Lives, we ſhall certainly and unavoidably be miſerable. They have no ways of freeing Men from Hell and Damnation, but only by perſwading them in their Life time to be truly penitent and ſincere; nor will they promiſe and ſecure any p. 72that their ſins are pardoned upon any other terms than that godly ſorrow that works repentance never to be repented of.

2. But if this Proviſion be too narrow, and ſcanty for a Courſe of Debauchery and Licentiouſneſs, his Holineſs, like a moſt kind and indulgent Father, will give his Children no cauſe of complaint; but as well out of a prudent regard to his own Coffers, as an earneſt deſire to give his Sons as ample a liberty to follow all the extravagant and enormous motions of Fleſh and Blood as Heart can wiſh, he grants many Indulgences and Diſpenſations for ſin and wickedneſs. And though we ſqueamiſh and fainthearted Proteſtants who check at every Sin, may think ſtrange that Chriſt's Vicar (as he calls himſelf) ſhould act ſo contrary to the Intereſt of his Supreme Lord; yet the Plenitude of the Pope's Power will warrant this, and much more. For his Power (as Du Ranchin, who was no Proteſtant, ſpeaks) hath neither Banks nor Bottom; and his Juriſdiction extends over all the World, even as low as Hell and Purgatory, and as high as Heaven, taking hold of great and ſmall, Review of the Council of Trent, l. 2. c. 10.Clerks and Laicks, things ſacred and prophane: And afterwards he gives divers Inſtances of the fulneſs of the Pope's Power out of their own Authors, viz. That the Pope is a God upon Earth, that God and he have one and the ſame Conſiſtory; that he can go againſt all Councils and Statutes; that he can make wrong to be right: To whom no Man may ſay, Why do you ſo? Whoſe Power may not be diſputed without incurring the Crime of Sacriledge, foraſmuch as he is the Cauſe of Cauſes, and the juſt Cauſe; and for that it it is to be preſumed that whatſoever pleaſes him is juſt and reaſonable.

p. 73Now he that hath but Faith enough to believe thoſe vaſt Prorogatives of his Holineſs, need never queſtion the Validity of his Indulgences and Diſpenſations for Sin. And that we may not think this unlimited Power to be only the fawning of his Paraſites and Court-flatterers, Clement the VI. in his Bull of altering the Jubilee gives us a Specimen of it, where among other things he ordains, That if a Man be going to Rome upon Devotion, in the year of Jubilee, and happen to dye by the way, he ſhall be totally acquitted and abſolved of all his ſins. And he afterwards adds, Howſoever we command the Angels of Paradiſe, that they convey his Soul into the glory of Paradiſe, being totally abſolved from the pains of Purgatory. Well ſpoken brave Head of this Church! we will truſt thee for finding out an eaſie way to Heaven at any time.

In Rome there are ſo many Churches, Altars, and Croſſes that have ſuch an inexhauſtible ſtock of Indulgences granted to them by ſeveral Popes, that a Man cannot miſs a full Remiſſion and Pardon of all his ſins.

And that we may not think our holy Father the Pope has forgotten his Children in England, or any other place far diſtant from Rome, he has provided Pardon and Salvation for theſe at as eaſie a Rate as can be deſired; By Grant from Pope John the XX. every bowing of the Head at the naming of Jeſus gets twenty years pardon: And to grace the Ceremony the more, Sir Edwin. Sands ſays, Europae ſpec.he has heard ſundry of their famous Divines teach in the Pulpit, That Chriſt himſelf on the Croſs bowed his Head on the right ſide, to reverence his own Name that was written over it.

p. 74Again, The ſaying of the Beads over with a Medal, or other Trinket of the Pope's Benediction appendant▪ gets a Plenary Indulgence; and delivers what Soul out of Purgatory one pleaſes.

And now one would imagine that his Holineſs had given ample ſatisfaction to all his dearly beloved Children; but becauſe ſome are apt to be querulous and complaining, out of his abundant Charity he has been pleaſed to rate and ſet a Price upon moſt Sins, that they may know before they act any Villany what an Abſolution will coſt: The Book is called Taxa Cancellariae Apoſtolice, The Tax of the Apoſtolical Chancery, and was ſet forth by Pope Leo the X. Of which Book in the firſt place hear Du Ranchin's cenſure, Review of the Council of Trent, l. 2. c. 4.who ſpeaking of the diſhoneſt Arts and Tricks the Popes uſe to get Money, refers thoſe that deſire further Information, to a Book Intituled Taxa Cancellaria Apoſtolica, Printed at Paris 1520. And yet (ſays he) this is nothing in Compariſon of the Penitentiary Tax printed with the ſame Book, where every Sin, every Crime, how heynous ſoever, hath his Price ſet; ſo that to have a Licenſe and Impunity for ſinning, there needs no more than to be rich; to have a Paſport to Paradiſe, both for himſelf and his miſdeeds. But (that which might make Rome bluſh, if there were any ſhame in her Brow) theſe Pardons and Indulgences are denyed to the Poor and Indigent, who are not of Means ſufficient, to raiſe theſe Criminal and Inceſtuous Impoſitions. So that we live not in thoſe days when it was harder for a Rich Man to enter into the Kingdom of Heaven, than for a Camel to go through the Eye of a Needle; for now the Kingdom of Heaven belongs p. 75to them, and not to thoſe beggarly Creatures that have nothing but a Staff and a Wallet.

Take likewiſe the Complaint of Claudius Eſpencaus, a famous Doctor of Sorbon, cited by the ſame Author: Comment. in Ep. ad. Tit.There is a Book publickly ſet to every Mans view (ſays he) which ſells as well now as ever, Intituled Taxa Cancellariae Apoſtolicae, which is proſtitute and ſet out for gain, like a common whore, whence more naughtineſs is learned than from all the Summists, and Summaries of all Vices. There is Licenſe granted for many of them, and Abſolution for all; but only to ſuch as will buy them. I forbear the names, For (as one ſays) they are very fearful, even the ſound of them. It is ſtrange that in theſe times, in this Sohiſm, that Index and Inventory of ſo many unclean and abominable Villanies, ſo Infamous that I am confident there is not a more ſcandalous Book in all Germany, Switzerland, or any other place which hath ſeparated from the Church of Rome, was not ſuppreſſed: Yea, it is ſo far from being ſuppreſſed by the Treaſurers of the Church of Rome, that the Licenſes and Impunities for thoſe ſo many, and ſuch horrible Crimes, are renewed; and for the moſt part confirmed by the Faculties of the Legats, which come from thence into theſe Quarters, with Power to reſtore to their former Eſtate all things that were utterly loſt; and ſo to legitimate all Baſtards, Whoreſons, and ſuch as were begot by any unlawful Conjunction; to allow People Marriage with ſuch as they had formerly committed Adultery with, to abſolve ſuch as were perjured, Simoniacal, Falſifiers, Robbers, Uſurers, Schiſmaticks, Hereticks recanting; yea, and even to admit them to Orders, Honours, p. 76Dignities, and all ſorts of Benefices; to diſpenſe with caſual, not wilful Murderers, howbeit the fore-cited Tax doth not except wilful Parricides, Killers of Father, Mother, Brother, Siſter, Children, or Wife; Sorcerers, Enchanters, Concubine-keepers, Adulterers, Inceſtuous with Parents or Kindred, Sodomites, Sinners againſt Nature, abuſers of themſelves with Beaſts, &c. O that Rome would from henceforth have ſome ſhame, and ceaſe to ſet out ſuch a ſhameleſs Catalogue of all manner of wickedneſs. This Paſſage is warily commanded to be blotted out in their Spaniſh Expurgatory Index.

Dr. Peter de Moulin ſaith, That this Book was Reprinted at Paris by Toſſanus Dionyſius in S. James's Street, De Monar. Temp. Pont. Rom.at the wooden Croſs, the King's Priviledge, and the Pope's Bull being annexed to it. And the Lord Morney ſpeaking of theſe Books, faith, They are no leſs commonly uſed among the Pope's Brokers, than Calendars with Husbandmen, Myſtr. Iniq.or the Book of Cuſtoms and Entries among Merchants.

This Sink of wickedneſs; which I have here diſcovered, cannot but be extremely offenſive to the tender ſenſes of every true Chriſtian, therefore I ſhall haſten as faſt as I can from it, only citing a Paſſage out of Dr. Ranchin, with a pleaſant Story relating to it. Review of the Council of Trent. l. 5. c. 1.It is ordinary (ſaith he) with the Popes to grant a plenary Pardon of all Sins, with this Expreſſion, [Be they never ſo he ynous,] not only at the great Jubilee, but alſo in particular Bulls: And he inſtances in that of Pope Sixtus the V. An. 1588. granted to the Catholicks of France. But that (ſays he) which is yet more to be condemned in them, is, that p. 77the Popes de not only give remiſſion of ſins already committed, but alſo of ſuch as are to be committed, which is a means to obligex all the haſt Raſcals in the World unto him, and to give them occaſion to redouble their Crimes and Miſdemeanours; to rob with four hands, to kill Father and Mother, to ſet upon their Lords and Maſters, to violate the Authority of their Princes, and uſurp their Dominions: For provided they can make their Party ſtronger, and that they be devout towards the H. See, there will be no want of an Indulgence; yea even without that, always provided they pay their Rent.

The ſtory is this: In the time of Pope Leo the Tenth, Tetzelius, a Fryar, was ſent into Germany with a great number of Pardoris to advance Money for his Holineſs: This Factor highly commended his Wares where ever he came, and affirmed, that he could pardon all ſins, both paſt, and to come: whereupon a German Gentleman bought ſuch a one of him, and afterwards rob'd the Pardoner: Tetzelius was highly offended, and threatned him with Bell, Book, and Candie: But the Gentleman anſwered, That he had bought his Pardon for it; declaring, that was the Sin he determined to commit, when he made that Purchaſe. To which the poor Fryar knew not what to reply.

10. The laſt great end and purpoſe of the Goſpel of our Lord Jeſus was (as I have ſhown) to diffuſe and propagate an Univerſal Love and Charity: but how far removed from this excellent temper and ſpirit the Romiſh Church is, their practice is a ſufficient witneſs: For he that ſhall conſider how they p. 78brand us of the Reformation with the odious name of Hereticks, and how impiouſly diligent they have been to exadicate and extirpate the Reformed Religion out of the world, perſecuting it in all places where their Power extends with all imaginable cruelty; and withal remembers, that (as the often-cited Author tells us) it is a Maxim of the Jeſuits, That if any manexamine the Doctrine of the Pope by the Rule of Gods Word, Du Rauchin Review, l. 5. c. 7.and ſeeing that it is different, chance to contradict it, let him be rooted out with Fire and Sword: He, I ſay, that deeply reflects upon theſe things, will find that Inſtruments of Cruelty are in their Habitations, and that their tender mercies are like thoſe of the wicked. Our bleſſed Saviour once rebuked the indiſcreet zeal of his Diſciples, when they would have called for Fire from Heaven to conſume the ungrateful Samaritans, and tells them, that he came not to deſtroy mend liver, but to ſave them: But the Romiſh Church, as if ſhe had owned no other Lord but him who was a Murderer from the beginning, thinks it not enough to call for Fire from Heaven, but ſearches Earth and Hell too to deſtroy harmleſs and innocent perſons. The good Shepherd (ſaid the meek Lamb of God) lays down his life for his ſheep: But the proud and bloody Biſhop of Rome, with his Idolatrous Clergy, are ſo far from this Divine Spirit, that they drive them to the Shambles, and out their throats without any remorſe; witneſs thoſe many barbarous Maſſacres and Butcheries of men, for no other reaſon, but becauſe they could not bow the knee to Baal, and joyn with an Idolatrous Church againſt the expreſs Command p. 79of the Living God. The barbarous Murders of the Albigenſes and Waldenſes remain a laſting Monument of unparallell'd Popiſh Cruelty; of whom Reinerius, an Inquiſitor of the Church of Rome, thus writes; Contr. Haret. c. 4.Among all the Sects which have formerly been, none is more pernicious to the Church, than that of the Leoniſts; and that for theſe three Reaſons. 1. Becauſe it is of longer continuance than any other, for ſame ſay it hath laſted ever ſince Pope Sylveſter, others ſay ever ſince the Apoſtles. 2. Becauſe no Sect is more general than this, for there is ſcarce any Country in which it is not found. 3. That whereas other Sects deter and affright men with the horridneſs of their blaſphemies againſt God, this Sect of the Leoniſts makes a great ſhew of godlineſs, becauſe they live righteouſly before men, and believe all things rightly touching God, and concerning all other Articles of the Creed, only they ſpeak evil of the Roman Church and Clergy, in which thing the Laity is very forward to credit and believe them. Which Teſtimony being of one of their own Party, is a clear Evidence againſt this Bloody Church, that the only Crime of theſe Perſons, was their ſo freely declaring againſt the Idolatry and Corruptions of the Romiſh Church; and therefore that the inhumane Butcheries of them was a groſs and heynous Murder in the ſight of God.

The Pariſian Maſſaore comes next to be conſidered, of which Thuanus ſays, Nullum ſimilis ſaevitae exemplum in tota Antiquitate reperiri; i. e. the moſt Ancient Records cannot furniſh us with an Example of the like cruelty; Hiſt l. 52, 53.it was cloaked over with p. 80ſhews of the greateſt Amity in the World, namely, of a Marriage between the Houſes of Valois and Bourbon, to which all the chief of the Proteſtants were moſt lovingly invited: There, after the jollity of Mirth, and Careſſes of Entertainment, in the dead time of the Night, the whole City was in Arms about them; they fell upon all the Proteſtants, Houſes and Lodgings; they butcher'd them without diſtinction, Men, Women, and Children, till the Channels ran down with blood into the River: thirty thouſand perſons were there murdered, ſays Thuanus, and as many more about that time in divers places of France, ſays Natales Comes.

This Cruelty was celebrated by the Romaniſts in France, Hiſt. l. 25. Circiter Sexaginta millia hominum variis in locis per illud tempus trucidata fuiſſe dicta ſunt in Gallia.as one of the moſt glorious Actions the World hath been acquainted with; great rejoycings at Court for it, and Publick Thanks given unto God: But the greateſt joy was at Rome, an account of which take from Thuanus, a Roman Catholick, and a moſt Authemick Hiſtorian: He tells us the Pope had an account of the Maſſacre from his Legate at Paris, that he read his Letter in the Conſiſtoby of Cardinals, that there it was decreed, that they ſhould go directly to S. Mark's, L. 53.and there ſolemnly give Thanks to Almighty God for ſo great a Bleſſing conferred upon the Roman See, and the Chriſtian World: That ſoon after a Jubilee ſhould be publiſh through the whole Chriſtian World, and theſe Cauſes were expreſt for it, To give thanks to God for deſtroying in France the Enemies of the Truth, and of the Church. In the Evening the Guns were fired at S. Angeto, and Bonefires were made, p. 81and nothing was omitted of all thoſe things that uſe to be performed in the greateſt Victories of the Church. Some days after there was a Proceſſion to S. Lewis, with the greateſt reſort of Nobility and People: Firſt went the Biſhops and Cardinals, then the Switzers, then the Ambaſſadors of Kings and Princes; then under a Canopy went his Holineſs himſell, with the Emperour's Ambaſſador bearing up his Train for him, &c. Over the Church-door was an Inſcription ſet up, in which the Cardinal of Lorrain, in the name of the King of France, congratulated his Holineſs, and the College of Cardinals, &c. for the plainly ſtupendious effects, and altogether incredible events of their Counſels given him, and of their Aſſiſtances ſent him, and of their twelve years Wiſhes and Prayers. And the better to perpetuate the memory of this Maſſacre, the Pope cauſed it to be painted about his great Hall in the Lateran, and there recorded in Marble.

To theſe bloody Catalogues a conſiderable Acceſſion has been made ſince by the Papiſts in Ireland; who in times of as great peace and liberty as ever that Nation enjoyed; and in the name of that bleſſed and gracious King, The Lord Orory's Anſwer to Welſh, p. 29. ſaith, within few Months about two hundred thouſand.under whom they enjoyed theſe, like inhumane Butchers, cut the throats of above a hundred thouſand of his Proteſtant Subjects, of all Sexes and Ages; an action of ſo horrid an aſpect, as will make the names of all that had to do in it look black and deteſtable to mankind throughout all Generations: That Sea of Blood which hath there been cruelly and barbarouſly ſhed, is enough to drown any man in Eternal, both infamy and miſery, whom God ſhall find the malicious Author, or p. 82Inſtigator of its Effuſion, Icon Baſil. c. 12. And how far his Holineſs was concerned in it, appears by his Nuncio whom he ſent to promote and bleſs the Cauſe.

I have now finiſhed what I intended to ſay in this ſhort Diſcourſe, with no other deſign, than that of doing Honour to God, and vindicating the abuſed Glory of our Lord and Saviour Chriſt Jeſus, by ſhewing how far the Romiſh Church is degenerated from his Goſpel, who is indeed the Prince and Head of the Catholick Church; whom I humbly beſeech to open the Eyes of all deluded Perſons, that they may come to the knowledge of the Truth, and be ſaved. Amen.

FINIS.

Book's Printed for Walter Kettilby, at the Biſhops-Head in S. Paul's Church-Yard.

H. Mori Opera Theologica, Fol.

—His Reply to a late Anſwer to his Antidote againſt Idolatry, with an Appendix, in Octavo.

—His Remarks in anſwer to the Lord Hales of Gravitation and Non-gravitation of Fluids, in Oct.

Mr. Falkner's Libertas Ecoleſiaſtica, in Oct.

—His Chriſtian Loyalty, in Oct.

Mr. Sherlock's Diſcourſe of the Knowledge of Jeſus Chriſt, and our Union and Communion with him, &c. To which is annexed a Defence, and Continuation; with a particular reſpect to the Doctrine of the Church of England, and the Charge of Socinianiſm and Relagianiſm, in Oct.

Mr. Hotchkis's Diſcourſe concerning the Imputation of Chriſt's Righteouſneſs to us, and our Sins to him, &c. in two Parts, in Oct.

Mr. Allen's Anſwer to Mr. Ferguſſon, about Juſtification, in Oct.

—His Myſtery of Iniquity unfolded, &c. in Oct.

—His Chriſtians Juſtification ſtated, in Oct.

—His Friendly Advice to the Non-Conformiſts, beginning with the Anabaptiſts, in Oct.

Mr. Hallywel's Account of Familiſm againſt the Quakers, in Oct.

—His Diſcourſe of the Excellency of Chriſtianity, in Oct.

—His Sacred Method of ſaving Humane Souls by Jeſus Chriſt, in Oct.

Dr. Goodall's Vindication of the College of Phyſitians, againſt a Pamphlet called, The Corner-ſtone, in Oct.

Dr. Grew's Anatomy of Trunks, with 19 Figures, in Oct.

End of the text · Thankful Owen, A True and Lively Representation of Popery (1679)