tioned, reckons up this as one, That the Sacrifice of the Eucharift, and of Lauds and Prayers are publickly offer'd to God, for their Honour.

Laftly, N.C. fays, they do not call the Saints Gods; but this is nothing to the purpose; for if they worship them as fuch, if they offer up to them their Sacrifices, Prayers, and Praises, they do much more. For the Name of God is attributed in Scripture, to those who were no Gods; but the Worship of God cannot be given to any Created Being, without being guilty of the fame Idolatry the Heathens formerly were; and I think this is very evident, from what has been al ready faid.

I fhall close up this Chapter with that Remark, which His Grace makes at the. end of the Third Sermon of the Second Volume, Publifh'd post Ob. That this Pra ctice of Praying to Saints was first Esta blish'd about the Eighth Century; at the fame time with the Worship of Images, • and when the first Foundation of Tranfub stantiation was laid: And as they began at the fame time, fo it is very fit, and 'twould conduce very much to the good of the Church, if they were taken away together.

of

TH

Of IMAGES.

HERE were two forts of Idolatry the Heathens were guilty of, both of which we charge upon the Church of Rome. First, That they give that Divine Worship to Saints and Angels, which ought to be given to God alone. Secondly, That they worship the true God by visible Symbols and Reprefentations, fuch as Images are. The first I have treated of in the former Chapter, the other I fhall make the Subject of my prefent Enquiry.

Now N.C. tells us, that the Council of Trent declares, That the Images of Chrift, of the Virgin-Mother of God, and of all other Saints are to be bad, and kept, eac cially in Churches, and that due Honour and Refpect is to be given them: Not that we believe any Virtue or Divinity to be in them, for which they ought to be worship'd; or that we should ask any thing of them; or put any truft or confidence in them, as was formerly done by the Gentiles, who put trust in Idols; but because the Honour due them, is refer'd to the Originals, which they reprefent. So that by thofe Images which we kißß, and before which we uncover our Heads, and bow down, M

we

we adore Chrift, and reverence the Saints, whofe likeness they bear.

This is that State of the Cafe the Council of Trent has given us, tho' a very confus'd and partial one: For it only declares, that we must give due Honour to the Images of Chrift and the Saints, but what that due Honour is, it doth not determine; nor doth it diftinguish between that Honour which is to be given to the Image of God, and that which is to be given to the Image of the Saints; or whether both alike: Thefe were fome parts of the Truth, which the Council thought fit to filence; and are Difficulties fo abftrufe, that they could not be determin'd by Infallibility itself; and yet 'till they are determin'd, the Decree of the Council about the Worship of Images, is insignificant, and to no purpose.

However taking this Doctrine in the grofs, we have one Plain and General Argument against Worshipping of Images; because (as His Grace tells us) this Doctrine is as point-blank against the fecond Commandment, as a deliberate and malicious killing of a Man, is against the fixth.

To which N. C. replies; That if he means by Worship, to give the Supream Worship and Adoration to Ima ges, which is due only to God, he is

very much in the right, and I hope he shall 'never be contradicted by me. But if he underftands by Worship, to give Images that Honour and Refpect which is due to things, that reprefent Jefus Christ and his Saints, "he is contradicted by Scripturé, by all Antiquity, and even by his own Church. So that he would have us believe, that the Papifts do not give any Divine Worship at all to Images, but only that Honour and Refpect which is due to things which reprefent Jefus Christ and his Saints.

But that this is a falfe Representation of the Practice of the Papifts, will become very plain, by confidering,

First, That the Papifts do not only make Images of the Saints, and Jefus Chrift, as Man, but of God himfelf; and this N. C. tells us in plain terms: We, fays he, make only the Images and Pictures of the true God, and the Saints, Pag. 265. and this is fo commonly practis'd, that they do not only place them at the beginning of their Bibles, but they hang them up for Signs, at their Doors and Inns; fo that I have heard of fome who travel'd in Italy, that they have lodg'd at the Trinity, and fet their Horfes at God's Head: This is a Practice fo ridiculously prophane, that one would not men tion it, were it not to fhame them out of their Impieties.

2ly, They give the fame Worthip to the Images, as they do to thofe things which M 2

thofe

thofe Images reprefent, and therefore to the Image of God they must give Supream Worthip and Adoration. For fince (as they tell us the Worship they give to Images, doth not terminate in the Image, but in that thing of which the Image is only the Reprefentation; and as the Council of Trent fays, The Honour done to them, refers to the Original they represent; and that by bowing down and worshipping them, they adore Chrift and God. Therefore they must give to the Images of God and Jefus Chrift, Supream Worthip and Adora

tion.

But, fay the Papifts, 'We do not give this Divihe Worship to thefe Images, (which are only Stocks and Stones, the 'Work of Men's Hands) as the Heathen 'did; but we give Divine Worship unto 'God, by and in thefe Images; we proftrate our felves indeed before them, "but God alone is the ultimate Object of our Worship.

But pray let me ask N. C. one Question or two: Do they give any Worthip or Honour to the Image itfelf, by which God is reprefented? And if fo, Is it that Worfhip which is due to God, or an Inferior fort of Worship? An Inferior fort of Worship it cannot be; because the Council of Trent tells us, That all Honour done to Images, is refer'd to the Original which they