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7. p. 416. sightly told there, that their Prayers, io irritum abeuut nisi ex intimis vifceri

bus prodeunt, ane in vain, unless they proceed from the very bottom of their Souls; and that without this inward Affection, their Beads are but as. fo many Worm-eaten or empty Nuts, which though they make a ratling noise bave really neither Kernel nor Moisture in them; and though it is there boaftingly pretended that the verieft İdeot may be easily cured of his wandering thoughts, and brought to understand them and attend them, yet for

my I fcar, ( let them say what they please, and do what they can as to this Paipt,) that not only the Ideots, but even the greatest part of all the reft of their Beadf-men, will herein be found amongst, parum pias mentes, the careless Votaries there complain'd of. The Rofary of the Virgin Mary alone hath Prayers many to ber, which if they were directed to God Almighty himself (to whom alone all the things there requefted: do peculiarly belong) they would well become the most pious and devourest Christian alive. I am lure that Christ caught us and companded us, to pray to the Father, to deliver us from

all evil, both Ghoftly and Bodily, both of Sio and of Punishmeor; from A LMP. in Mat. Temptation, from the Devil (as the Papifts themtelves interpret it ) dibil re

manet quod ultrà adhuc debeat poftulari, there is nothing mare remains for which we ought to pray; Then, to pray for any thing more, either to the Virgin Mary, or to any other Creature whatsoever, I have no warrant ; and therefore in doing fat rob him of his Hanour who is a Jealous Gad. I fall say nothing of that Monstrous piece of loiquity, the Mamy Psalter ; he that

desires to lee more of such extravagant Addresses to her, may fiod enough careExam. cone, fully and faithfully set down by the Learned Chemnicius; where he will alfo Trid. part 3. find altogether as enormous Prayers to particular Saints.

Take this one at prefent, to St. Catharine, instead of all the rest. Hail o wersby Virgin of God,

canfgn me to Cbrift by the Prayer; hear thou my Prayers, grant abou, voT. p. 417. ta, my desires or wishes ; give me a contrite Heart and fix it in Goodness,

govern all my Senfes, my Seeing, Hearing, Tafting, Smelling, Touching;
ibat in all things, thee ruling me, I may live ta God with a pure Mind; o
Blessed Catharine Safely lead me from the fink of Babylon, and appease my
maker; be thou nay Comfortress, be thou my Solicitress, folicite Christ for
me; save me from the form of Death; make me overcome the World; let
me not be plunged in the deep; fuffer me not to be Shipwrackt in this sea
of Sins; visit me wbo am Infirm, confirm me in that which is
valliant Champion of God be prefent with me in the hour of Death; when
I lie dozen cherish me, lift me up, and free me from cruel Death, that
I may rise a new Man, a Citizen of Heaven; let nat a two-fold Death
annog me ; may Jefus Cbrist perform this, being entreated by thy Prayer;
may the Father, the Sax, and the Holy Ghost, do the fame, wo Live and
Reign, Amen. It must be a most extravagant conceit in any one to think,
that thefe Petitions are pot made plainly or purely to her, but are faid only
as directions to her for what she should pray for them to Christ. If the Voraries
believe that the is fo Omnipresent and Omniscient as to hear them and know
their wants, ic must be the highest Insolence in them to offer thus to reach her
what the should say for them; and this Prayer is still primarily and directly
made to her. St. Catharine of Sienna died at three and thirty years of Age
anno 1380. and about eighty years after was Canonized by P. Pius the fecond.
I suppose nove before that time were Authorized to make any fuch Addresses
to her, oor was the thought qualified for receiving them; I protest I never
well coolider'd till now the wonderfull Power of the Pope; he made her a
regular Saint, I wonder what he could have done more to have made her a
perfe& Goddess; for she is now plainly declared by him, to be an All.pre-
fent, an All-knowing and an Almighty Being; the is every where, knows
every one, and can help every one in all conditions. To burn Incense, and
light up Candles, and make Presents, (before ber Image, or Picture, or
Altar,) for benefits received or expected, may be Nubber'd over with that

deceitfull

good; o

Fig. 32

p. 102.

deceitfull Popish Varnish, of being by fome counted only very high civil re. T. på 457 Spects; but to add ar the same time such Prayers as these to her, or to any ocher Saint, I cannot fee how it can any ways be distinguished from the Idolatry of the Antient Heathens, who paid the very fame Religious Worship, Dæmovibus & Divis, to their reputed Gods or dead Hero's. I have the Life and Miracles of St. Catharine now by me, where I confess amongst the rest are Edit. Antwerp. two very wonderfull things recorded; one that me prayed to Christ (her re. Quart. 1603. puted Spouse) a great while that he would give her a new and clean Heart; and so he did, for we are told that he appeard and actually open'd her very Fig. XVI. Breast, and took out her old Material Heart, and put in another entire new one in its place; and the scar where the Incision was made (through which all this was bodily and really done,) remain'd in her Breast to her dying day. The other is the infallible Testimony of Thom. Penna, the Pope's Protho. notar, and of a good Widow at Sienna, who both saw Her ascending in a Choir of Angels to Heaven, at the very hour of her Death. I remember I Plutar. Romul. have read some fuch things of Romulus and Aristeus and Cleomedes and Nume-p: 35. C. rius Atticus of old; and there is this grave semark made upon it, & muyvavou

Tristan. T. 1. Thu Jebanta tūs àgetūs, as it is a wicked and disingenuous thing to disown the Divinity of Virtue, so it is meer Folly or Stupidity, to mix Earth with Heaven. Truly they who can believe but only these two Stories of St. Catharine, can by no means blame the good Pope for making her something far above the common nature of a Woman. Had this famous Sainc been Caponized before the second Council of Nice, her Miracles would undoubredly have been very highly esteem'd and vouched for as good Evidence to justify their Iconomania, their mad zeal for the Adoration of Images, as any other Legend there; I must call it Iconomania, perfect Madness for Image Worship. I cannot excuse the Cruelty of the Emperors who were against it, especially of Ca- Theophan. in pronymus (yet I suspect the Sincerity of the Writers which we have of those ejus vira. 359. matters, they being all, or most of them, either Monkish Clerks, or bigotted Courtiers,) but any one that shall unbyasedly read, and candidly judge of what past on both sides by their owo Books, must fay that the Fathers in that Council were far more Spiritually outragious ip Anathematizing, and without Mercy damning all the contrary party, and calling them all along, Jews, Saracens, T. p. 418. Heathens, Samaritans, and what not. One thing (to Thew the temper of Lab.conc. T.7. those inspired Fathers ) I cannot omit; it was allow'd as good Catholick Do. P. 347.C.&c. árine, that a Man may better go to all the Baudy-houses in the City, then ibid. p. 252. F. refuse to Worship the Image of Christ and the Virgin Mary. Nay, there 382. B.949.C. was a poor stupid Monk, who had sworn to the Devil to keep a Secret, but he brake bis Oath. This wretch was indeed rightly blamed for his rash Oath, but it paft (with Tarasius Patriarch of Constantinople; President of the Ibid. p.253. B: Council, and with the most reverend Proxy of the other three Patriarchs, C. D. E. and all the Synod, pemine contra dicente,) without any contradiction, quod expedit magis pejurare quam omnino fervare Jusjurandum in distructionem venerabilium Imaginum, that it was much better, or more expedient, óbreyta é Trogxnow, for one that hath sworn to be perjur'd, then. strictly to keep his Oath to the Destruction of venerable Images.

Let any judicious Man cast bis Eyes upon only the Hymns appointed to be fung or faid upon all the Festivals of the Virgin, the Apostles, and all the Saints throughout the year, and he will find far higher matters pray'd for, from them there, then oniy, ora pro nobis, that they should pray for us. But if thus to pray to them, be such a gross Indignity and Affront (to say no worse) put upon, dutage écw, the only giver of every good and perfect gift, who hath Hes. Therg. si commanded us to call upon bim in the day of trouble, and upon him only : 46. who is the only Potentate, Almighty, King of Kings, and Lord of Lords, pr. 50:15. whom no Man hath seen nor: can see; and will admit of no sensible Image Mat. 4. 10, to represent him, and deprave our Thoughts who is a Jealous God; who Deut: 0.5 12: knows our wants and can hear all our Petitions, and is able to fulfill all 24. Ddd 2

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T. p. 418. our desires; I say, if such Prayers as these to the Saints, are such Prophana

cions, and plain Robbings of the high and mighty one of his Honour, ( who 16. 57. 15. inbabiteth Eternity yet dwells with every contrite and humble Spirit ) if P1.62. 11, 12. they fo manifestly invade his Property, to whom alone belongeth Power and

Mercy, as due to him only; how can the Iconoclaters justify their praying to

a Cross or Crucifix, or their asking or expecting any thing from it, (that is Bell. de Imag, a meer Image and a senseless Creature) according to this caution of the Sy1. 2.C. 26. 332.670d? lo the Hymn to it we have this Salutation and Petition, O Crux, ave

fpes Unica, hoc passionis tempore Pijs adauge Gratiam, reisque dele crimina ; cing Sept 14. Hail, O Cross, thou only Hope in this time of Trouble, increase in the pious ofic: Mar. P.Grace, and blot out the Sins in the guilty. I know the common trifling an

swer is this, that this is only a Figurative expression, by the Cross is meant only Christ Crucified upon it; But the two Stanzas immediately going before, plainly shew cha the words are directed to the very Cross it self, the Graceful and shining Tree adoru'd with the purple of a King, being (or was) chosen by its worthy stock to touch such holy Members; Being blessed, on whose Arms or Branches bang’d the price of the Age, or of the World, was made the balance (or was made the blessed balance) of a Body; and hath born, or taken away, the spoil of Hell. This, if I understand any thing, must be faid of the very material Cross it self in contradistinction to the Body which it did hear. Then immediately follows, Hail, O Cross, which surely must still signify the very fame thing. And in the Stanza immediately following, te, fons falutis Trioitas, thee O Trinity, fountain of Salvation,

there cannot be any the least thadow of a Figure, but it must be taken literally De Imag. Ii 2. and in its proper fenfe. But Bellarmine is not satisfied with a Metonimy, (the € 24. P. 331.common pretended Figure of the School-men in this place; but hath devised

another of his own, and calls it, a Prosopopeia, or a feigning a senseless thing to understand, and to speaking to it; as in that of Mofes, give ear o Hesvens and I will speak, and hear O Earth the Words of my mouth.

That is no more then, let Heaven and Earth be witnesses to what I Mall Gen. 31. 52. Fay; as a heap of Stones and a Pillar were witnesses or Monuments of the League

between Laban and Jacob. I will add another or two, Praise the Lord, o Sun and Moon, Stars, Deeps, Fire, Hail, Snow, Vapours, and the rest of God's Creatures; that is, manifeft and to declare the Praise and Power of the Lord to rational Man that he may Praise him, for be Commanded and

they were made; this is a figurative speech indeed, but it would be quite anoPf. 121. 6. ther thing even Madness or righe down Idolatry to fay, O Sun and Moon fmite Judg. 5. 20.

me not by Day or Night; Õ ye Stars fight for me against mine Enemies; Pr. 69. 15. O ve Deeps swallow me not up; O Fire singe not so much as the hair of Dan. 3. 27. my Head or in the least change my Coat ; 0 Vapours fill not my Head with Cant. s. 2. dew; O Hail and Snow hang not my Locks with the Drops of the Night.

In these expressions the Power and Glory of the great Creator alone, are changed and ascribed to the corruptible and senseless Creature. So David like

a divine Poer indeed said to his lostruments, awake O Paltery and Harp ; Pf. 57. 8.

but he would not dare to say to them preserve me, give me good Courage and strengthen my Heart; or cover my Head in the Day of Bartle.

Thus much for the Cardinals solution but their Angelical Doctor Tho. Aquinas without any farther scruple plainly tells us, in Cruce Christi ponimus fpem solutis, that they place their hopes of Salvation in the Cross of Christ, and therefore Worship it, Lacriâ, with the highest Worship, that is due to God himfelf; and he cites this very Hymty

, O Crux ave, Hail O Cross, to prove it. Now let us fee his sublime Sophistry by which he would Justify it. There is no Honour, faith he, or Reverence due to an in fenfible Creature but, ratione, in reason or respect of a rational Nature; and that two ways, first as it represents a rational Nature; fecondly, as it is, quocunque modo, by any way or means join'd to it. The Cross is to be Worshipped upon both these accounts, first as it represents the figure of Christ extended, or hanging, upon it ; Next as it touched his Members and was, perfusa, besmeared or dyed

T. p. 419.

Pf. 148.

verf. 5.

Rom. 1.

Pf. 31. 23. 24.

Pro 140. 7.

3. q. 29. 4.

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with his Blood; and this Adoration, must be, Latria, the very fame with T. p. 419 that which is given to Christ; and for this, faith he, we Speak to the Cross, and Pray to it as to Christ himself Crucified. And thus we Worship thé, Effigies, Images or likeness of the Cross of Christ, in any matter of Stone or Wood, or Silver or Gold, as his Image, Latria, with divine or the highest Worship. Give me leave to make a Reflection or two upon this Angelical Doctrine. First this cannot bc meant here of the Original Cross of Christ, for they cannot now Speak or pray to that, which is no where to be found entire to represent him to them; and it is very doubtfull (by what I have remarked above) what was the real Figure of it. So then all this must be apply'd now to only the very material Crosses, or Crucifixes, or Pictures deviled and made to represent that first Cross, (let it have been in what Figure it would,) or Chris upon it. Then it is plain that they must thus Worship an uncertain imaginary Type, of an invisible Prototype with Divine Worship. Now indeed if a material Cross, or Crucifix, or Image, or Pięture of Christ, should speak to their Votaries, ( as it is faid, one of them once did to this Angelical Doctor) they might have some encouragement to speak to it again, and pray to it too; otherwile, truly to me, they seem to Worship they know not what. He hath concluded in the Article just beforegoing, that as Christ is to be Adored, Latriâ, with divine Worship, so is the Image also with the very same; But the Arguments there first framed against it, will not one of them in the least be refuted by his fhuffling Scholastick answers; neither can he with all his Wit excufe his Votaries, who are all Careless, Formal, meerly Fashionabble WorShippers, and most of them Illiterate or perfect Idcots. 1. For first, when he owns that there is the very fame, Motus, Motion (or Adion of the Will and

Conclul Understanding) towards the Image as it is, Res quædam, a certain thing; and towards the thing it self represented by it; (one thing being a material sensible Object, the other purely Intellectual or Spiritual ;) do the first of these, or can the latter of them distinguish between these two? They will always be led rather by their Senses then by their understanding. And what he faith of the Commaodment; that by it only the Adoration of the Gentiles, by Exod. 20; which they Worshipped their Dæmons or Hero's (Saints departed) is there forbidden, is a meer Notional or Scholastick shift; seeing the blind Adoration of their Worshippers is in effect the very fame with that of the Gentiles, as hath been shewed.

2. Will they not all think that there is something Di. vine in the Images and Figures themselves, when they believe that the Cross and its very sigo, will fright away Devils, Confecrate every thing that is but markt with it, and cure Diseases, and work many other such like Di. vine Effects; that the Saints are every where present with their Pictures and Images and, dant Refponfa, can answer them, either in real words, or in granting their Desires? 3. Will not this Adoration of a Crucifix, or Image or Saint, rest in the visible Object or Figure of a meer Man, which is before the Eyes of the Votaries, especially the Illiterate and Ideots? He owns, poteft effe erroris occafio, that it may be the occasion of a mistake, and yet peremptorily in the conclusion of the Answer, faith, pon potest contingere, it cannot happen in a graven or painted Image. 4. The Argument is thas proposed very full, nothing is to be allowed in Adoration or Divine Worship, but what is Instituted or prescribed by God, or received from the Lord. Here he would put us off only with their old Song (when they have nothing else to say,) Tradition. Now will any

Man

go about to perfwade me that the Apoitles and the first Christian Proselites, who were all Jews, and by their Law Acts 2: 5.10, were as Zealous and Violent abhorers of Images and all Jenfible objects in 4'. their divine Worship, as the present Turks are; (who took from them and Atill retain the very fame abominable Contempt and Hatred of either Pictures or Images) and therefore the second Council of Nice, amongst other opprobrious Language, called the Iconoclasts Jews; I say can I believe that they admitted of them in their Primitive, Pure, and Spiritual Worship? Such a

Practice

T. p. 420.

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T. p. 420. Practice would have deter'd those, as much then, as it doth botli the Preseor Jews

and Turks, from being made Converts now. I know it is the common boasting Catech. Rom. Pretence both of the Latins and Greeks that Image Worship, and even all opart 3.1. præpo ther of their Modern Superstitions, are derived down to us from the Apostles Dofith

. Syn. practice by Tradition; whereas they have been again and again manifestly provHierof. p. 338.ed to have been brought into the Church by degrees in the following corrupted en 318.

His instance of St. Luke's painting the Image of Christ (which was once at Rome) is no small Argument to me, chat Pictures at first were only (as they are now with us, ) uled as the Memorials of Friends or Brave Men; (as Tiberius is said to have honoured the Hero's of his Age,) they were

also made Ornaments of their best Rooms; next by degrees of Churches and Sapient. c. 14, holy Places; but at last by doting Devoto's they were Worshipped and Ador

ed. Nicephorus Callistus, was fufficiently addicted to Imagery, yet he blunt

ly, but truly, gives us this fair Intimation of the whole Matter. St. Luke, T. 1: 1,20 coláith he, (who understood and Practifed both Medicine and Painting whilft he 42 1:26. c.was an Unbeliever,) and several others, étuxạ Tivi owu Seią denetortes, observing

the Heathen fashion, were accustomed to paint, owtāpas, their Benefactors, or Patrons, and by their Pictures to Honour them; and they delivered or left, to others the Practice of doing or working the very same, anagapunér

without regard, or å ragamăxtws, without distinction, (1 fuppofe between Sacred and Prophane or common Pictures ; ), But the Church receiving this Practice from thence, eis réza TE WEEOE rj éédwie, bath improved it and raised it to a great height. Now suppose that it was very true that St. Luke did draw (as it was his first Profession) the Pictures of Christ himself (whom notwithstanding he never saw in the Flesh, no more then his Christian Master St. Paul did,) and of some Saints after he was himself a Christian ; I know no harm in it at all to our cause, nor any advantage in it to theirs; if it could be clearly proved that St. Luke Worshipped and Pray'd to those Pictures, (which were the meer work of his owo Hands and Fancy) or that his Christian Doctor, St. Paul, did do so, this would indeed be very much to their purpose. I wish with all my Heart that I had some of them ; I should most highly value them not only as very great Rarities and choice pieces of wonderfull Antiquity, but as singular Memorials of those respective holy Persons, and whenever I saw them I should desire God to enflame my Heart with a pious Meditation of their Merits and Glorious Actions, and with a most earoest desire of Imitating their grand Examples; but I should not dare to bow down to these Pictures, or to Worship and Adore them, least I should rob my God of his Honour due to

him alone; neither should I venture to pray to him before them, left the T. p. 421.

Jensible Objects then before my Eyes should debase and defile, or any ways quench the Intellectual and purely Spiritual Reflections of

my Soul. Art. 4. S. 3:

But I shall in the next place note his third Argument against the Worshipping of the Cross and his answer to it. The Argument is very obvious and it is this. If the Cross is to be Worshipped, Latriâ, with the highest divine Worship because it was the Instrument of Christ's Passion and Death, then all the other Instruments are fo to be Worshipped likewise, as the Nails, the Crown of Thorns, and the Lance. The Angelical Doctor depics the Consequence, Although, faith he, all these were Sanctified alike by the touch of Christ's Body and Blood, yet they do not represent his Image as the Cross doth; there. fore we Worship the Cross of Christ in any matter, but not the rest. This will appear as trifling ap Answer as any of the former. First all these touched the Body of Christ as well as the Cross; and these much more then it; for chese every one of them pierced it, and so by consequence according to him, were all more intimately or properly united to it; for by the Nails alone che Body was fastend to it; so by this contract they were all more peculiarly Consecrated, especially the Nails, then it. Secondly, as I have thewed, the real Figure of the true Cross is very doubtfull, and therefore if Christ died upon one

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