Of idolatry

OF IDOLATRY.

[§ 1] AS the Judgements of other men have perswaded me to think it pertinent and seasonable to adde this one unto foure former disquisitions, with which it holds some analogie and cognation; So the nature of the enquiry hath prom∣pted and directed me to take rise (as those former have done) from the examination of the word, and that by ob∣serving the origination first, and then Criticall peculiar importance of it among ancient writers, those especially of the Scripture.

[§ 2] To that end the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Idol, of which it is compounded, must first be viewed. And of that there is no question, but that in the literall no∣tation of it, it signifies an Image or representation of any kind, and accord∣ingly in the Old Testament is set to expresse both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an image, or simili∣tude, any kind of figure in generall; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a carved or graven image in specie, a statue of wood or stone, any kind of Sculpture; Though the truth is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not the most ordinary rendring of either of these, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ima∣go of the former, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but twice, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sculptile of the latter, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but thrice.

[§ 3] Three words there are to which it is most ordinarily applied, 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a nothing that hath no being, (to which Saint Paul referres when he saith an Idol is nothing) or if you please a no God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that hath no Divinity, * 1.1 no power to help the Client or Worshiper; parallel to that passage, Deut. 32. they have provoked me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with that which is no God.

[§ 4] Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gods, the many false Gods of the heathens, by the Greek seven times rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Idols, unlesse perhaps it may be conjectu∣red, that they which so rendred it in those places, mistook, or misread 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gods (which in other places they constantly render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at least two hundred times) for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nothings, vanities, which is very near in wri∣ting and sound unto it, and such mistakes are no great news in those translatours.

[§ 5] Thirdly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pollution, filth by which any man is contaminated; This is rendred sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abomination, but more frequently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Idol) then any thing else, which certainly referres not onely to the pollu∣tion of the Soul by the commission of that sinne (for by every other sinne some such pollution is contracted) nor onely to that other notion of spiri∣tuall fornication, but principally to the abominable sinnes of uncleannesse, and filthinesse, which those Idol worships were ordinarily guilty of, and from thence received a great aggravation and heightning of their guilt, and

punishment. And to the same purpose the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abomination, or filthi∣nesse, (and so most commonly rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Idol also.

[§ 6] Other words there are, that sometimes (but more rarely) are thus ren∣dred also, as 1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (from whence the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) high places, the Altars or Temples of their false Gods peculiarly, (as may appear 1 Macc. 1. 62. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Heathen Altar was by Antiochus set upon the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Altar of the Jews) and these would be more properly rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Idol Temples, or altars, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Idols, and therefore perhaps in that one place Ezek. 16. 16. where it is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it may be a false print, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am sure our English most properly renders it high places, and those are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not onely by the authour of that book 1 Macc. 1. 50. but by Saint Paul himself, 1 Cor. 8. 1. speaking of him that eateth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a Temple or other place where those false Deities were wor∣shiped.

[§ 7] Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vanitie, from whence it is that the Gentile-Idol wor∣shipers under the title of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] all men, the generalitie of man∣kind (or all the world but the Jews) are said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Wisd. 13. 1. vain or Idolatrous by Nature, that is, either by birth born in that Idola∣trous age among those Heathens; or else by long, popular, nationall, oecume∣nicall custome, which is, saith Galen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an acquired nature; Thus hath Suidas interpreted the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nature, that it is sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a chronicall evil custome, and instances in that place where Saint Paul tells the Ephesians chap. 2. 3. that they had been by nature the children of wrath, (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 children of wrath, signifies pecu∣liarly Gentiles, so) the prime if not onely intent of that adjunct 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is (as many circumstances in the context will convince) that they were such Ido∣latrous Gentiles, either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by birth, (born such Gentile worshipers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the rest also of the Heathen world was) or else 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by custome, by long popular habit of education, or (which will unite both those senses, and more fully expresse the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) by a long habit deduced from their very first being or birth, and so continuing till the time of their conversion; customary Idolaters, walking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, accord∣ing to the age or vicious custome of the Heathen World, vers. 2. and the practices of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, infidels or unbelievers. And so will the word be best rendred, when the same Apostle expostulates with the Corinthians, 1 Cor. 11. and demands whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (we render nature) did not tell them, that it was a shame for a man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we render to wear long hair, but I conceive, would more properly (according to the use of the word in the Greek authours) be translated to let the hair grow at length. If either of the

Interpretations be accepted, then sure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must onely signifie the custome and fashion of the place, or of the generality of men, or else birth, as that containeth in it the distinction of sexes, or in the mixt sense, an universall continued custome from their birth till then; and not nature in the ordina∣ry acception, or as it signifies the law of nature written in our hearts. For then not onely Absaloms hair must be against nature, (which yet the Scri∣pture charges not with that crime) but even the vow and practise of Sam∣son and the Nazarites, had been an unnaturall sinne. A later Critick would have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be taken for braiding of hair, or making a dressing of it (which I confesse the Apostles argument in that place, and the mention of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a covering, would perswade) but then still 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must signifie (though not onely a locall, yet) an universall custome, such as hath de∣signed and fitted distinction of attires to distinction of sexes, which it would be hard to impute to the dictate of nature in every mans heart, so that that should be thought to define what attire is naturall to a man, what to a wo∣man, but is an act either of locall custome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (which in this matter the Apostle appeals to, vers. 16. against all disputers) or else of universall cu∣stome of all nations, which he seems to plead in this place. But I conceive it without example in Authours sacred, or heathen, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should signi∣fie a dressing, (whatsoever 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and other words of some affinity may be thought to do.) The notion which at first I gave you will satisfie all pre∣tensions both of the Grammarian and the Textuary, that it signifie to let the hair grow at length without cutting or poling it, that will satisfie the Cri∣tick, for that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comam promittere, and to do so, there can be little rea∣son assigned, unlesse it be in order to braiding it, or making a covering of it, on occasion of which it is that the Apostle here saith, that it is an honour∣able or decent thing for a woman to do so, vers. 15. (and the contrary for a man) and not to do so is all one for her, as to be shorn or shaven, verse 5. and 6. and so that satisfies the Textuary also.

But this by the way, from this acception of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vanity, for idols, it is that Rom. 1. 21. Saint Paul saith of the heathen, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they became vain, that is, fell to those impious idol-worships.

[§ 8] Thirdly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lords or husbands (or as we retain the Hebrew word in English, Baalim) 2 Chron. 17. 3. Jer. 9. 15. is rendred in the Greek again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, idols, and so clearly signifies those other heathen deities taken into a rivalry with the God of heaven.

[§ 9] Fourthly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; we render it the Sun-images in the margin, Es. 17. 8. but whosoever considers the place, and Ezek. 6. 4. will acknowledge that it signifies (not the images, but) the places of worship of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, the Sun, called by the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the places where the sacred

fires were made in honour to the Sunne, and the word is therefore by the Targum rendred, Isai. 17. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 delubra, temples, (a description of which is given us by Benjamin in his Itinerary, and by some of the Rab∣bins, affirmed to have been first of a religious institution to God in thanks∣giving for that glorious creature) these I say are once rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, idols, Isai. 27. 9. but in other places 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, temples, &c.

[§ 10] Fifthly, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (farre enough naturally from any such significa∣tion) is rendred Ezek. 36. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, idols, and our English from thence have continued that rendring [our idols] where yet I conceive the Hebrew should be translated [their actions or inventions] (the word properly deno∣ting any good or evil work or enterprize) and the Greek rendring may pos∣sibly have been a mistake of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (from which before we had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for idols) and then it will be the same in our English also.

[§ 11] Sixthly, the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that signifies any cause of grief, of toyl, of fright∣full passion, is often rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, noting again their heathen Gods, which used their clients exceeding ill, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, daemons, the fear and dread of whom produced the Greek word which we render Superstition, And near of kin unto that, is a seventh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which once is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also, and from the origination of the word is justly rendred [horrours] in our Mar∣gin, 2 Chron. 15, 16.

[§ 12] Once more the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Teraphim, those which Rachel stole from Laban, are rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, idols, also, and seem to have been some images (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Josephus, images of his Gods) but as others guesse, images set to a certain position of the Starres, with the figures of the planets upon them according to the custome of the Syrians then, by which they were wont to divine; not any thing like the Cup, whereby say the Egyptians of Joseph, he divineth, for that I conceive was but a drinking cup, wherein he used to drink in those sacrifices by which he prepared to receive presages from God, (and therefore I should render those words Gen. 44. 5. [with which he receiveth presages] but Astrologicall instruments, with pictures of Starres upon them, which some conceive to have been so made, that they were able to speak sometimes, and then they will differ but little from the Sun-idols even now mentioned, for those they say, by the operation of the fire, became vocall.

[§ 13] This so particular wearisome trouble have I given the Reader at the en∣trance, to give him occasion of observing that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, idol, though it signifie an image, or sculpture, or representation sometimes, yet it signifies somewhat else besides that, particularly these two things, 1. the Heathen Gods under the notion of false (together with the Temples where∣in they were worshiped) 2. The same again, and their worships under the

notions of filthy, unclean, and abominable. Which two notions of the word (that we may proceed a step further) we shall now look on, as they were in order to worship, and that will open to us some entrance to a view of idolatry, or the worship of idols what it is.

[§ 14] For the former, the worshiping of false Gods, and images, I shall give you a brief narration of it out of the soberest of the Jewish writers, Mai∣monides l. 1. de Idololatria.

The first rise of Idolatry is, saith he, to be referred to the dayes of Enosh, when men (taking notice how God had created the Starres and Sphears for the government of the world, and by placing them in so eminent a state seemed to mak them partakers of his honour, and used them as his Mini∣sters and Officers) resolved it their duty to laud, and extoll, and honour them, and taught others that this was the will of God, that we should ma∣gnifie and worship those whom he had preferred and dignified (as a King would have his Ministers honoured) and that that is the honouring of God. Ʋpon this foundation saith he, they began to build Temples to the Starres, to sacrifice to them, bow themselves before them, that by so doing they might obtain Gods favour, and this was the ground of Idolatry, not that they thought there was no God but the Starres, but that they thought this worship performed to them to be the will of God. In processe of time false Prophets arose, pretending messages from God, and directions for the worshiping of such or such a Starre, nay for the sacrificing to all the host of them, building them Temples, making pictures of them that might be ado∣red by women, children, and all others; and to that purpose they invented certain figures, affirming them to be revealed to them by prophesie, to be the images of such Starres. Thereupon men began to make images in Temples, under trees, on the top of hills, and all men to meet and worship them, resol∣ving and proclaiming that from those images all good and evil did proceed, and therefore in all reason they were to be feared and worshiped; the Priests promising all increase and prosperity as the reward of this worship, and pre∣scribing of rules for the performance of it. After these, other impostours rose, that affirmed such a Starre, or Sphear, or Angel, to have spoken to them, and prescribed their way and manner of worship; in summe, it was generally spread over the world, that images were to be worshiped, each by a peculiar manner of sacrifice, and adoration, and the name of God was quite lost out of the mouth and minds of all men; so farre as not to be acknow∣ledged by them, but all sorts of people worshiped nothing but images of wood and stone, built temples on purpose for them, adored and sware by their name, and even the Priests and wise men among them thought that there was no other God but those starres, &c. for whose sakes these images were

made. As for the great God of this world no mortall knew him, save one∣ly Henoch, Methusalah, Noah, Sem and Heber, and so it continued till Abraham was born, the pillar of the world. Thus much Maimon. and much more by way of story and observation. And what is thus by him observed of the heathens, is by others deduced as clearly for the idolizing of Kings and great persons, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men admired by their flatterers saith Chrysostome: which besides the testimony of Wisd. 14. 17. and Aristotle Met. 1. (where he shews how admiration of great men and benefactours hath been the great principle of idolatry or men-worship) is every where observable in the story of the Romane Cesars, no man dying without an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or being made a God; and then constantly the setting up of their statues in their Temples, following as an attendant of it.

[§ 15] Many Stages you see in this accursed progresse of idol-worship, before they came to images, and that last so prodigious a pitch, such a dishonouring of the deity, that the Psalmist could not say any thing more reprochfull of the makers of them, and trusters in them, then that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like or equall to their Gods.

[§ 16] To this purpose there are three notable passages which I shall but men∣tion, and leave to be viewd at large; the one Isai. 44. 13. to the twentieth verse; and the other, Wisd. 13. 11. and so to the end of that Chapter; the third, in the Epistle of Jeremy, shewing the ridiculous progresse of a knotty piece of wood into a solemne deity, and the irrationall senselessenesse of that worship, even in the judgement of Heathens themselves, witnesse Heracli∣tus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, praying to inanimate things is like talking to houses; And yet this mad∣nesse the constant disease of those that had set up any other deitie but that of the onely true God of heaven, that ever adored any creature, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 1. (not onely more, as we render it, but) besides or except the Creatour; There being no stay for those (that became thus vain to worship any thing but God) no stop in their tumbling (as Maimon. phrases it) to that deep gulf of impietie, the worship of the most inanimate mean crea∣tures in the world.

[§ 17] The truth is, Maximus Tyrius gives a more favourable ingenious ac∣count of this matter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That as letters were invented for the expres∣sing of words, (that so by the help of writing, the weaknesse of mens memo∣ries might be repaired) so the images of the Gods were provided to help the infirmities of men, in which they may lay up the names of their Gods, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the famous things that are worth remembring of them, and in brief to help them to celebrate their Gods as they ought, as so many 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, help and manuductions for remem∣brance,

and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signes and tokens of their honouring them, Trophees as it were of their Noble acts to perpetuate the memory of them. So that although, as he acknowledges, God be invisible to eyes, yet in respect of our infirmity, and again of the nature of Lovers to love, to behold their pictures whom they love, it will not be amisse to use any thing that may thus bring us in mind of God, and all this with a caution, that no∣thing be terminated in the picture, but the love, and remembrance, and eve∣rything bestowed upon God onely. This is a piece of Heathen divinity very handsomly managed, being indeed no pretence of plea for the worshiping of Images, but onely the using them as helps to perform our duty to God; But it is no news to see the actions of the many, and the writings of the few very unlike one the other. (it being very easie to write virtuously, and hard to live so.) And certainly the Heathen practice was quite another thing then this Platonick speculation; and so much of the first and second notion of an Idol.

[§ 18] Now for the other notion of an Idol, as it signifies filthy or abominable, it will be worth observing, what the Author of the book of Wisdome saith of it in universum, Wisd. 14. where after an enumeration of many other wickednesses in their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vers. 23. in their inhumane sacrifices and mysteries, he concludes with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pollution, inversion of nature, disorder of mariage, adultery, and shamelesse uncleannesse, vers. 26. and at length concludes that the wor∣ship of the namelesse Idols, or those not to be named, is the beginning, and cause, and end of evil; all the villanies in the world the designe and speci∣all parts of those worships.

[§ 19] To that purpose that I may not lead my reader into the Heathen stories, or the relations made by the Fathers in those tracts which they wrote a∣gainst the Gentiles, (that excellent * 1.2 set of bookes, which may serve any student for the Isthmus, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or passage between the study of hu∣mane and divine learning) I shall onely point to some passages in the sa∣cred writ that look this way. 1. Kings 14. 24. after the mention of the Idols and groves follows that there were Sodomites in the Land, doing according to the abominations of the Heathen, which the Lord had cast out before the children of Israel, which gives you moreover a view of the particula∣rity of the sinne of the Amorites and other Nations, which provoked God to that fatall slaughter, and eradication of them, which is more fully set down, Levit. 18. 24, 25, 27, 28. and an expresse threat added from Hea∣ven, vers. 29. that whosoever shall commit any of these abominations shall be cut off from among their people.

[§ 20] And perhaps it will not be unworthy a digression here to mark, that at

the routing out of those Nations, and the planting in of the Jews in their stead, by way of Covenant, the condition of that Covenant being that they should fear the Lord, and not walk in the wayes of those Nations) the signe or seal of that Covenant was designed to be such as had a particular reference to these sinnes of the flesh, and denoted the amputation of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 superfluity of naughtinesse, which had been practised among those Gentiles, and which would infallibly bring as certain excision upon them, (if they reformed it not) as was threatned by God to every male Israelite that should continue uncircumcised. To the same purpose were all those laws and writes concerning legall pollutions, to bring them to the greatest alienation of mind, and detestation of this piece of Heathenisme; Yea and one main part of the promise of God upon their obedience, viz. the multiplying of their seed (which was so remarkable in that Nation, that Josephus mentions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the craft as it were, and speciall pe∣culiar excellency of that people) was a most naturall proper effect of the ab∣staining from those sinnes, and it is as clear that in our Christian Sacra∣ment of Initiation, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the washing away the sordes of the flesh, had a propriety also to that, (which is accordingly mentioned in the vow of baptisme, the forsaking of all the sinfull lusts thereof.) but this by the way.

[§ 21] So again, chap. 15. 12. the Idols and the Sodomites are mentioned to∣gether, and 2. Kings 23. 7. the houses of the Sodomites are cast down; where there is also mention of the groves for those dark purposes, by which under that name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Astarta seems to be designed. So when the Ba∣bylonians made Succoth Benoth, what is meant thereby but the Tents of Venus, in which all the Virgins were solemnly prostituted to the honour of that false deity Venus, under the title of Mylitta? and so the prostitution of their daughters for the honour of their gods, which is mentioned not one∣ly by Herod. l. 1. and Strabo l. 16, but in the Epistle of Jeremy vers. 43. where the cords mentioned are undoubtedly the signes of their vows (and obligation from thence) to pay that sacrifice before they went. So Isa. 57. 5. Inflaming, or you that inflame your selves with Idols under every green tree, noting that prostitution of men and women in the Groves about their Idol-temples, in honour of their false gods. And to instance in no more, it seems not improbable upon these grounds that the frequent expressions of the Idolatrous practises of the Jews by fornication, whoring, and the like, may be somewhat more then a trope or figure of Rhetorick, having thus much of Reality in it also: It being clear that this falling off to the Hea∣then Idols brought them oft to these Heathen sinnes also; as in the matter of Baal-Peor it is most evident. So Rom. 1. 26. it is affirmed of the Gen∣tiles

that as a punishment of those Idol-heathen-worships God gave them up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to dishonourable infamous affections, and a particular ac∣count of them is set down, vers. 26. women changing the naturall use, &c. and likewise men also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vers. 27. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vers. 28. guilty of those most reprochfull shames, and contumelies of nature. Of which there was aboundant store in the Eleusinia sacra, Cybeles mysteries, Venus, and Flora's feasts, from which it will not be tolerable to repeat them.

[§ 22] By this ungratefull unsavoury observation it will be possible to contribute some what to the illustrating of many places in the New Testament, and particularly of the notion of Idolatry there, (for which advantage it is that this discourse hath thus enlarged it self.) As first, Eph. 4. 29. where speaking of the Gentiles, he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that is, in Hesychius's Glossary) who * 1.3 giving over all labour, (as idlenesse is the mother-sinne of the So∣domites) gave themselves up to lasciviousnesse, to work all uncleannesse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we render it, [with greedinesse] the word is interpreted Cove∣tousnesse in other places, but signifies not onely that, but all immoderate, and peculiarly inordinate unnaturall desire, not onely coveting of wealth, I say, but in Aristotle any thing that is opposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to equality, when any man will have (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) above his portion. So in Hesychius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to denote the [more then is due or ought to be] whatsoever the subject matter be. So in Lucian de calumn: pag. 844. the Calumniator is described to be one that will have all his au∣ditours to himself, will let no man else be heard, and for this he calls him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so Democrates in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. defines 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be a spea∣king all, and not endureing to hear any body else: And the notion that I now speak of, applyed to inordinate lust, though it differ in the object, is the same in effect with this, a desiring and usurping, that which is not agreeable to his condition, sex, nature, &c. and of that we have a grammaticall ground in the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies covetousnesse and lust, and being oft rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is once rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pollution, Ezekiel 33. 31. where though our English reade covetousnesse, yet the sense directs other∣wise, even to that which vers. 29. is exprest by abominations. Of this I should not thus define, were not many places of the New Testament emi∣nently applyable to this sense, nor thus farre extravagate on this word, did it not much tend to the explaining and asserting the New Testament notion of Idolatry▪ that now we are upon.

[§ 23] In that Rom. 1. 29. you have together in this matter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fornication, villany, (not covetousnesse again, but) inordi∣nate desire and naughtinesse, and yet more evidently, Coloss. 3. 5. where

speaking of the Gentile unbelievers, among their deeds that a Christian is so carefully to avoid, the Apostle mentions fornication, uncleannesse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (I conceive, in Salvians phrase) passivity, evil concupiscence and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sure inordinate desire again which is Idolatry (and this seems to me to have been acknowledged by Saint Cyprian, who Ep. 52. will have [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which] referre to each of those foregoing names) the interpretation of that heathen worship of theirs, for which the wrath of God cometh on the children of dis∣obedience (it seems again this was the sinne that brought that fatall destru∣ction upon them) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in which sinnes the Colossians had sometimes walk∣ed when they lived 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, among the Gentiles. So Eph. 5. 3. let neither fornication, nor uncleannesse, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inordinate desire be named among you, (those nefanda, sinnes not to be named) as becomes Saints, as they are opposed to Gentiles again. And so verse 5. Every fornicatour, and unclean person, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (not covetous, but inordinate luster) who is an Ido∣latour.

[§ 24] This may possibly be the notation of Idolaters also, when the Apostle saith, 1 Cor. 10. 6. Be not ye Idolaters, as were some of them, as it is writ∣ten, they sate down to eat and drink and rose up to play. For the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we render to play, may possibly referre in that place to those sinnes of uncleannesse. It is clear that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth Gen. 39. 14, and 17. which we there render [mock] and though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be not the word there used, yet the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both, and is the word used both in that place of Genesis, and Exod. 32. 6. from whence our Apostle cites it; and if comparing the story Acts 7. 41. (where it is said in this matter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they rejoyced in the works of their hands) be apt to perswade any, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to play, is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to rejoyce, and so that both denote their dancing before their Idol, it will be as obvious to replie that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there used, signifies most properly the rejoycing at a feast Luke 12. 19. and 15. 23. 24. 29. 32. and 16. 19. and so following, the offering of sacrifice to their idol, shall denote a sacrificall feast, and be all one with the eating and drinking here, but not with the playing that attends it: and so still the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may probably be thus interpreted; especially when in this place it fol∣lows immediately after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lusters after evil things, and is at∣tended with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, neither let us commit fornication. &c. and from thence perhaps it is that verse 14. to his exhortation of flying from Idolatry, he subjoyns verse 15. I speak to wise men, judge what I say; not willing to adde more words on that subject. This is but a conjecture of which I am not confident. But no question, this is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the abominable nefarious Idolatries, 1 Pet. 4. 3. of the fruitlesse works of darknesse, whereof Christianitie made them ashamed of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

those things that were done in secret, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which it was a shame to name or speak out; (all one perhaps with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the hidden idolatry in the Councel of Laodicea) to which you may adde, 1 Thess. 4. 3. this is the will of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, your purifica∣tion, consisting as it follows in abstaining from fornication, &c. and after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in purification and honour (as that is opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dishonourablenesse, vilenesse, Rom. 1. 26.) not in the lust of concupiscence, as the Gentiles &c. To which purpose it is the conceit of some learned men, that that which follows must be applied 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, verse 6. (though our English reading look quite another way) for so the context will enforce, verse 7. for God hath not cal∣led us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for uncleannesse, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to or in purification. And so every of those words will bear, if it were now seasonable to insist upon it. And it is observable that Isai. 57. 8. where the Prophet speaks to the * 1.4 adulterous Apostate Israel [Thou hast discovered thy self to others beside me, and art gone up, &c.] the Greek Translatours have used these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [de∣parting from me] expressing [the discovering her self to others beside me] and by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [desiring more] rendring [the going up] which may there∣fore seem to be set in that place (according to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conscendit, ascendit, transcendit) for [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in the notion that we now speak of; and then you see the sympathy betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the dialect and idiom of those writers.

So 1 Cor. 5. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, either fornicatour, or inordinate luster, or idolater. Which cannot be applied to the worship of images, because he there speaks of Christians in the profession at least, who sure did not then worship images, but might be guilty more probably of those carnall heathen uncleannesses, those impurities so solemnly used in the idol-worships. In which place, and the precedent verse under the gene∣rall word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fornicatours, are specified 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fornicatours of this world, that is, the Gentiles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; The in∣ordinate lusters and idolaters again belong to that matter; and so it is more then possible may the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 too, which we render extortioners, but may rather seem to signifie the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the rape or stealing of women or virgins, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Pet. 2. 12. preying on them (the literall notation of the word from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rapio, by which as by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred) and so I have observed the word to be used in Constant. * 1.5 Harmenopulus, and may perhaps also in Saint Matth. chap. 23. 25. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, incontinence, and opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cleansing and clean, verse 26.

[§ 25] To this nothing can more clearly belong, then that mention of Idola∣ters, 1 Cor. 6. 9. being so joyned on both sides with fornicatours, adulte∣rers, soft or effeminate defilers of themselves with mankind. And what if the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 2. 22. do so also, [thou that abhor∣rest Idols] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to referre to those (so frequently cal∣led) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abominations; whether (those of the Sydonians, and the like, that is, whether) abominable sacrifies, killing, and offering their sonnes and daughters unto devils, or abominable sorceries, Deut. 18. or abominable senselesse stupidity, in worshiping inanimate creatures, or abo∣minable lusts in their idol-feasts, I shall not now define, but onely observe, that if we should applie it peculiarly to the last of these (yet not excluding the rest) the rationall importance of the place will bear it very well. Thou that dost so detest and abominate those heathen villanies in their idol-wor∣ships, if upon that ground of zeal thou robbe and rifle their Temples, wilt never be able to clear thy self.

[§ 26] Having gone through so many, there are but few more mentions of these words [Idolater or Idolatry] in the New Testament, I shall briefly give you a view of them, Gal. 5. 20. Where of the works of the flesh, carnall sinnes there are in the Front, Adultery, fornication, uncleannesse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that * 1.6 foul sinne, which our Translation renders here lasciviousnesse, but else∣where shamelesse uncleannesse, Wisd. 14. 26. Idolatry, &c. all clearly of a making, if this notion of Idolatry be accepted. So Apoc. 21. 8. where among the eight severalls, to which the fire and brimstone old Sodoms lot, is ap∣portioned, you will find these five unbelievers (a generall word for Gen∣tiles) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (we render it abominable, it is most probably in that place, and in that conjunction those that have been guilty of those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abominations, or bestiall sinnes, as Apoc. 17. 4. you have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the abomination and uncleannesse of her fornica∣tion, and so verse 7. fornicatours, and idolaters, and all liars, (that is, I conceive all that are guilty of those false idolatrous worships) and so again, chap. 22. 15. Fornicatours, Idolaters, and every one that loveth and work∣eth a lie, (all those that delight in, and practise those false worships, which are called a lie, Rom. 1. 25.) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sorcerers in the front, either be∣cause that sinne was so ordinarily joyned to those other heathen impieties, (as may appear by one eminent place, Deut. 18. from the ninth to the thir∣teenth verse) or upon a ground, which I shall have occasion to mention anon, of conjuring their Gods by magicall ceremonies, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to adjoyn themselves to the consecrated images. And all this under the title of the dogs that are without, that is, the Gentile world of Ido∣latours.

[§ 27] Thus in some Latine fragments of Polycarpus's Epistle speaking of Va∣lens a Presbyter of Philippi, and his having committed somewhat utterly unworthy of that calling (which is not there named, and perhaps by that may be rather guessed at what it was) by his example he admonisheth others to abstain [ab avaritia] (that sure was in Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) from inordinate desires, [& sint casti] and be chast. Adding, that whosoever did not thus abstain [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] ab idololatria coinquinabitur, & tanquam inter Gentes judicabitur, will be contaminated by Idolatry, and shall be judged as among the Gentiles.

[§ 28] I have now sufficiently importuned and tempted my readers patience with these observations, which might be thought very extrinsecall to the matter in hand (especially as farre as concerns the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) but that they tend immediately (to which I designed them) to that third and main im∣portance of the word [Idol] in the Old Testament; and more then so, to the explication of the word Idolatry (and by the way, of many difficult passa∣ges) in the New, so as to signifie those Heathen basenesses, that Christians were too apt to learn from the Gentiles, when their Image-worship was lesse tempting to them, and may therefore possibly be the vice, from which the Apostle so dehorts his little children, that is, his new born babes in Christ or Gentile converts, that they abstain or keep themselves from Idols, 1 John 5. 21. for there was (as farre as we reade in Scripture) little of any other kind of Idolatry in fashion among Christians at that time (unlesse perhaps the eating the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may come under that title which yet Saint Paul prohibits onely in order to Scandall.) and that this was, not onely slyly and secretly (but even avowedly and profestly) you may see 2 Pet. 2. which Chapter being read and weighed in the Originall, will appear to be almost wholly spent on this matter. I will give the Reader a little light to it.

[§ 29] There was it seems a villanous sect of false teachers ready to creep in among those Christians, verse 1. bringing in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doctrines of de∣struction; you will guesse what that means, if you mark what some ancient * 1.7 copies set in stead of that word which we render [destruction,] when it re∣turns again vers. 2. for there the old manuscripts have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 want onnes∣ses, in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 destructions. Our English reades damnable here∣sies in the first place, and pernicious wayes in the second, but those are onely generally paraphrases which come not home particularly to the notation of the word, and therefore the margin of our books confessing that other reading, renders it verse 2. lascivious wayes, in the sense that now we con∣tend for. This is further explained (which convinces the discourse to be∣long to this matter) by the sinnes of the old world, verse 5. and of Sodom

peculiarly, verse 6. by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. verse 7. the conversati∣on of those that observed no laws in their lasciviousnesse, such as did so grieve righteous Lot in Sodom, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lust of pollution or abo∣minable desire, verse 10. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. verse 12. we ren∣der it [born to be taken and destroyed] but it signifies rather in the active sense, that are made ad praedandum to prey, (or catch and tear, so Job 24. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the Greek rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to catch, is in the Chaldee paraphrase rising up early to their prey) and to corrupt, that is, good for nothing but to assault and debauch (as ravenous beasts do use to prey upon) all they meet with promiscuously; and it is observable that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which properly signifies those things which are taken and torn with wild beasts, (because such were not to be eaten * 1.8 Lev. 17. 15.) is by use enlar∣ged to all forbidden meats among the Robbins (if the lungs of any thing have a hole in them, they call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. saith * 1.9 Elias Levita) and so by analogy is here made use of to denote those unclean prohibited acts, which are so to be accounted of among Christians, as the cibus vetitus among the Jews, and therefore it follows, that those that take pleasure in that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such riotous actions as these verse 13. are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 macula, spots and blemishes, (such as among the Jews made the sacrifice unclean) defilers and polluters of those, with whom they do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 feast or revell, in the end of that verse. So it is again expressed verse 14. by having eyes full of the adulteresse, and that cease not from sinne, intangling, unstable or unconfirmed Souls, that is, new converted Christians, having a heart 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (in the sense which before we gave of the word, and which belongs to it also verse 3.) exercised with those inordinate lusts, that is, wholly employed on them; which denomi∣nates them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 children of a curse, that is, worthy to have a curse fall on them (as the Sonne of perdition worthy to be destroyed) And ver. 15. by the way of Balaam (who we know brought the Israelites to that sinne of uncleannesse with the Moabitish women, and to the curse by that means) by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verse 18. that high pitch of vanity, or false Idolatrous worship, as a snare to bring men to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. lusts of the flesh, lasciviousnesse, &c. (with reference to the vicious Heathen * 1.10 con∣versation) by a villanous licentiousnesse, verse 19. (stolen in under pre∣tence of Christian liberty, but being indeed the basest * 1.11 submission) and by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the pollutions of the Heathen world, that is, of the Nati∣ons, or Gentiles, verse 20. (which the knowledge of Christ was designed to turn out, but complying and mixing with it, was the vilest and most dam∣ning condition that could befall any, vers. 21, 22.) and at last by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the most swinish wallowing in the mire of all uncleannesse. And if

you would know who these unclean hereticks were, (which Christianized all the villanies of the old Idol-worships) referred to in this and other places of the Epistles, I shall not positively define, but leave it indifferent∣ly between the Gnosticks and the Nicolaitans, the Gnosticks covertly * 1.12 na∣med 1. Tim. 6. 20. (it seems they were then a creeping in at Ephesus) and profestly declaimed at Tit. 1. under the title of the Cretian evil beasts, and slow bellies, vers. 12. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, polluted persons, vers. 15. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abominable, and such as by their works deny the faith, vers. 16.

[§ 30] For, that these (being called to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 purification, and not to unclean∣nesse, that is, being by their conversion to Christianity obliged to forsake those carnall lusts) did abuse the Grace of God (that is, the light and mer∣cies of the Gospel) to wantonnesse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Jude vers. 4. (which that it belongs to this matter in hand will appear by the parallel assigned them, vers. 7.) that is, used it as an occasion to commit, or protection to continue in such sinnes, that they were guilty of strange prodigies of filthinesse, and retained in their Sacraments some Symbola of them, I had rather should be learnt from Epiphanius, then from this paper. Of them this is sufficient∣ly known, that perswading themselves, that they were the Children of God, they thought they might wallow in all filthinesse, and be no more polluted by * 1.13 it then the Sunne beams by the dunghill on which they fall; And against that doctrine of theirs it is that some interpret that of Saint John [that he which is born of God cannot sin, because he is born of God] that is, can∣not sinne upon that head or score, to signifie that their being born of God can be no patent or security for their sinning.

[§ 31] As for the Nicolaitans which had their names from Nicholas the Dea∣con in the Acts, and their sensuall practices from his example (as might appear by the vile passages that Saint Jerome and others relate of him) I shall not need to say more then what we find mentioned of them, Apoc. 2. as first, that their works were odious to God, vers. 6. then secondly, that it was a sect of doctrine among Christians (as odious as it was) vers. 15. and it will not be unseasonable to pray, that God will keep all Sectaries from the like. Thirdly, that it was the same doctrine that Balaam taught Balaac to bring the Israelites to a curse, when nothing else could do it. vers. 14. and that fourthly, not onely specified in the story to be whoredome with the daughters of Moab, Numb. 25. but in this place particularly mentioned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eating things offered to Idols, and fornication; it seems the former of those, the Idol-feasts, was wont to be previous and preparatory to the latter, (and Saint Hieromes relation of Nicholas wit∣nesseth the truth of the parallel) and therefore of the seven precepts of the Sonnes of Noah, mentioned in the Apostles Councell in the Acts (requi∣red

of all proselytes that came in to Judaisme, and so by way of comply∣ance at that time, prescribed to all the Gentiles that became Christians) the two first were those of abstinence from meats offered to Idols, and from fornication, Acts 15. 29. and the former of them, vers. 20. called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the pollutions or abominable villanies in those Idol-worships, as in Hesychius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is exprest by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, participa∣tion of their abominable (or as he renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) unclean sacri∣fices, and the second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fornication, being all one with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de retectione nuditatum, all uncleannesse in generall contains adulte∣ry, incest, and all unlawfull lusts. And that will give an account why those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be so forbidden in the Acts (it seems for that danger of unclean sinnes so commonly annext to the Idol. feasts, as will appear, Psal. 106. 28. and Numb. 25. 1. 3.) and yet be counted of as perfectly indiffe∣rent things by Saint Paul 1, Cor. 8. viz. being separated from all danger of that unclean appendage. Fifthly, of these Nicolaitans works it is there ad∣ded, that unlesse they be straight reformed, God will come quickly upon that Church of Pergamus, vers. 16. and that coming signifies a fatall blow, which was not onely observable to have fallen upon the seven Nations, on Sodom, ou most of the great Monarchies of the world, for the revenge of this pro∣voking sinne, (Idolatry thus heightned with this addition of villany) but even more then one of those seven Christian Churches may be thought to have been involved in that guilt, and ruine; even this of Pergamus, and the next of Thyatira, vers. 20. which sinne being described by Jezabel making her self a Prophetesse, and teaching and seducing Christians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to commit uncleannesse, and to eat things of∣fered to Idols, (in the sence before mentioned) and by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 depths of Satan, vers. 24. she is said to have time given her for the refor∣mation of this villany, vers. 21. and not making use of it, to have been de∣livered up to destruction, vers. 22.

[§ 32] All this I have said, and might adde much more, to clear this truth, that there were such Idols for new converts to take heed of, in those dayes, such carnall Gospellers, that retained that part of the Heathen Idolatries, which flesh and bloud was most apt to be taken with, when the worshiping of Images was cast out. And if that villainous piece of Heathenisme which (by Gods desertion, and that thick long darknesse, (wherein they li∣ved) lay before the coming of Christ, as an hideous sinne at once and judge∣ment on those barbarous times, cannot yet (by sixteen hundred years of full light, and by all Christs precepts for all kind of purity of the very heart) be exorcized, or mortified amongst us, and if still our ears are open to e∣very sect of hypoctiticall professours, though never so wild and ignorant,

that brings any liberty, or proffer of carnality along with it, then sure is the title of Christian but ill bestowed on us, we are still the grossest Idola∣tours in the world; and so are in all reason to expect the most exemplary punishments, which fell on them, be it the portion of Sodom, a judge∣ment rained down immediately, a kind of fire and brimstone from heaven, (such are our strange, groundlesse, irrationall destructions wrought upon one another at this time, which no man living can tell from whence they came; which is a sure argument that there is somewhat of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in it, either as that signifies the divine hand of God, visible in the judgement, or as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies also that * 1.14 brimstony fire that comes with thunder) or be it the judgement that fell upon the Nations for those villanies, a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or fi∣nall destruction of a profane polluted people.

[§ 33] Having gone thus farre in our inquest on occasion of the origination and use of the word Idolatry, especially in the old and new Testament, and found somewhat meant by it in the New, which is not so vulgarly taken notice of, I shall desire to prevent a mistake, and do therefore professe not to have designed these observations to that end, that the sinne of Idolatry so declaimed at in the Scripture, should be thought to signifie nothing else, but those acts of villany in the Heathen mysteries; or because the worshiping of images is not so frequently spoken of in the New Testament, that there∣fore it should be no sinne now under the Gospell. That it is a grosse and provoking sinne in them that are guilty of it, there is no question, and the affirmation of Text is clear, that there is no communication or reconcilea∣blenesse betwixt the Temple of God and Idols, 2. Corinth. 6. 16. and that the guilt of that sinne among the Nations worshiping those sencelesse Dei∣ties, was so great, that it provoked God by way of just punishment to de∣liver them up to those infamous vile affections. Rom. 1.

[§ 34] I shall now therefore proceed from the more criticall to the reall mate∣riall part of the discourse, and inquire into the nature of that sinne, mere∣ly as it is a worship of Idols, or images. In which matter you may first ob∣serve some considerable difference between the two sorts of resemblances, which have been usuall among men. Some extantes, corporeall figures stan∣ding out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, statues, graven images; others onely representations, or pictures, painted on windows, tables, chalices, &c. The former of these were most used by (because fittest for the turns of) the Heathens, being by them (through the commodiousnesse and advantage of their bodily shapes) conceived to be more capable of animation by those gods of which they were the resemblances. Thus is it the known divinity of * 1.15 Trismegistus (or some body in his disguise) that Statues or Simulachra were the bodies of their gods, who by some magicall ceremonies of consecration (whence it

seems to be that, Galath. 5. Apoc, 1. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sorceries, are joyned with idolatries) were forced to * 1.16 joyn themselves to them, to animate them, to assume, and inhabit those earthen bodies as it were. To which fancie per∣haps the Apostle may relate, when he tels the Christians that their bodies are the Temples of the Holy Ghost, that God is powerfully in them, though not in those dumbe images. And * 1.17 Proclus relates it as their opini∣on generally, that the gods were by their favour and help present in their i∣mages, and thereon is grounded the old relation of the Tyrians, who on a fear that Apollo would forsake them, bound his image fast with golden Chains, and that other of the Athenians who clipt the wings of the image of vi∣ctory, that she might not fly away from them. And so the Sicilians in * 1.18 Ci∣cero complaining that they had no gods in their Isle, give this reason for it, that Verres had taken away all their Statues. And so the Idol thus raised above its naturall pitch by bringing down some aethereall spirit into it, (viz. the god whose image it was) became a god in their opinion, and was thought able to hear, see, speak, help, do any thing that belonged to a Deity. Thus doth Nero in Suetonius pretend to know things to come by the instru∣ction of such an icuncula or little image. So Trismegistus tels us of spea∣king Images, and Historians the like of Memnons Statues, and so La∣bans Teraphim, being supposed to have had a spirit included in them, went for Labans gods. And it is not improbable by the Text that the Israelites Calf was by them thus counted of, as an image which upon Aarons conse∣cration was thus animated by God, and so fit to go before them, to be their conductour in Moses absence, whom they knew to be moved and directed by God.

[§ 35] It is clear, this Calf, these gods as they call them, were by them desired to supply Moses place, and though the conjecture be not improbable, that the figure of it was the same with the figure of a Cherub (which God af∣ter appointed to be in the Tabernacle, Exod. 25. 18. and of which it is possible Aaron might then have some intimation) as may appear by comparing Ezek, 1. 10. with chap. 10. 14. where that which is the face of an Oxe, or Calf in one place, is the face of a Cherub in the other, and the ground of this resemblance in reference to Josephs providing for the Egyptians, and also for his father and brethren in the famine (whereupon his scutchi∣on is said to be an Oxe, agreeable to that prophecy of him, Deut. 33. 7. his glory is like the firstling of a bullock, as Minutius for his care of feeding the souldiers in a dearth was honoured by the Romanes with a golden Oxe, Liv. l. 4. and as Suidas relates of King Apis that he fed the Alexan∣drians in a famine, and therefore was honoured after death with a Temple and an Ox in it) yet was this image worshipt by them (as appears by their

sacrificall feast and celebration) and so used just as the Egyptian Idols, which were accounted as so many gods. And therefore the question which is ordinarily made, [whether the Israelites worship this Calf, or onely God in this Calf] may well enough be superseded, and the resolution be suffici∣ently clear, that they worship not God onely, but the idol-calf also, (and so I am sure their successors have conceived, which talk so much of a grain of the Calf in every judgement they have suffered ever since) and so doted upon the specious Idol. and were transported with their sensuall way of worshiping it, that God was quickly almost lost, and forgotten amongst them, their heart going back into Egypt, where such like images had been in fashion and were wont to be worshiped.

[§ 36] What is now said of this will belong also to the erection of Jeroboams Calves; of which though it may not be improbable, that they also were the imitation of the images of the Cherubim in the Temple, and so the same of setting them up in Dan and Bethel an act of Schisme, designed on purpose by Jeroboam to keep open the great division in the State, 1. Kings 12. 26. yet was it not the guilt of Schisme alone, to which it was lyable, (as * 1.19 Moncaeus hath laboured to perswade) but having an addition of sa∣crificing to those Calves also, vers. 32. and the proclamation of [Behold thy gods, O Israel, which brought thee out of the land of Egypt] vers. 28. (which intimates them to be set out by him to the people for so many ani∣mated inspirited images) no question but the guilt of Idolatry belonged to it, and that the divine censure and character of Jeroboams sinne (that stuck so close to his posterity) importeth also.

[§ 37] The other pictures which are called dimissae, depressae, a plain painting on a table, &c. without any protuberancy, or bunching, were not by the Gen∣tiles thought so capable of receiving that animation. The distinction is Maimons; the first he calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the protuberant image, the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the depresse, either drawn on a table in colours, saith he, or weaved in hangings. The former of these and not the latter, was it which was so strictly forbidden the Jews (and accounted as a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of polytheisme, a token of the worshiping of many gods, (a discriminative note between the worshipers of the one true, and the many false Deities) be∣cause of that Heathen opinion, that such statues, or protuberant pictures were by magick made capable of these ethereall spirits; an abuse, of which the depresse pictures were not so capable. And hence it is (not with∣out reason) that learned men that conceive the second commandment to prohibit none but the former (peculiarly the graven image) and to that purpose reade that which follows, by way of explication, not of disjun∣ction, [graven image, the likenesse] &c. (as it is Deut. 5. 8. in the He∣brew,

not, [or the likenesse] do extend it even to the making, or having any such, and not onely to the worshiping of them.

[§ 38] Thus, saith * 1.20 Maimon. it is forbidden to make images though it be onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for ornament; but then that, saith he, is to be understood of the ima∣ges, that bunch out, or are embossed; but for the painted or woven 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they are not unlawfull: and he specifics very nicely that a ring that hath for a seal the figure of a Man, if it be gibbous, or swelling out, is not it self lawfull to be worne, but yet it is lawfull to seal with it, because the impression, in that case, is hollow, not swelling out, and on the otherside if the seal be depresse, or hollow, it is lawfull to weare, but not to seal with it. chap. 3. §. 13. It is true this he restrains again, that none (in this matter onely for ornament) is forbidden, but the figure of a man; but others in obedience to the words of the second command, extend it to the prohibition of all living creatures also, (onely the inanimate, such was the Golden Vine in the Temple, were excepted,) And truly it seemeth very pro∣bable, that to the Jews it was (whether by the force of the second command∣ment, or by some precept elsewhere, or by the Tradition of the Elders, I say not) conceived utterly unlawfull to have any such images, especially in their Temples or places of worship (unlesse in case of Gods particular command, as the Cherubim, and the brazen Serpent) yea and to bow in their presence in any place; for this will Maimons stating the severall cases convince to have been his opinion, and, as he conceived, the constant do∣ctrine of the Jews. I am sure they are appointed to be broken down, Exod. 34. 13: and examples there are of the peoples practice that way, both in the story of Herods Trophies, and the Eagle set up by him over the gate of the Temple, and in many other particulars; And the Greek Church at this day, though it hath pictures good store, yet I think it hath none of these embossed Statues allowed in it (which yet the Lutherans use promis∣cuously, yea and clothe and adorn them too, and conceive not themselves to sin against any commandment of the law, because they do not worship them.)

[§ 39] The reason of this prohibition to the Jews, is by Maimonides again cleared to be, not for any naturall primitive sinfulnesse in an image of a man &c. but onely for caution, (and therefore within the vail whither the eyes of the people were not permitted to enter, God himself appoints the Cherubims to be set up, and Solomon graved Cherubims upon the walls of the greater house, 2. Chron. 3. 7. that is, in the body of the Temple I conceive, because none but the Priests did come in thither, Luke 1. 8, 9.) to hedge and keep them from all danger of falling into the Hea∣then worships, and upon the obligation of the words of that Text, Exod. 34. 12. beware &c. lest it be a snare unto thee.

[§ 40] And therefore it is further resolved, that all those images were unlawfull to them, (and perhaps none but these.) W^ch Idolatours used in their worship; and so the specifying of the three sorts in the Commandment may argue, [the things in heaven, in earth, in the waters], from each of which the severall fol∣lies of men had fetched their Deities. To instance onely in the last and lowest of them, that the Crocodiles in the river were so accounted of among the Egyptians is clear (among many other) by one notable relation in Max. Tyr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There was a woman, saith he, in Egypt that nursed up a young Crocodile, and was counted a mighty happy person 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as one that had brought her God to hand, and kept it tame by her; this woman, saith he, had a sonne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the age of the God, and when they grew up to some bignesse, the Crocodile killed and devoured the child, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, she in her mourning for her sonne pronounced him blest in this death, that he was thus offered up a present to her domestick God. And they which could worship such wild vulture Gods, could not much be blamed, if they deified every onion in the garden, much more every starre in the skie, which sure deser∣ved their acknowledgement much better then the vulture of the sea the Crocodile, had done.

[§ 41] Agreeable to this interdict of Caution among the Jews (extended onely to those images which were so abused by the Heathens) is the designe of those Homilies in our book, concerning the peril of Idolatry, which though they acknowledge that * images be of themselves things indifferent, and that * men are not so ready to worship a picture on a wall, or in a window, as an embossed and gilt image set with pearl and stone, and professe (in the * 1.21 beginning of the third part of the Homily) that all which is said, is thus meant, [in that we be stirred and provoked by images to worship them, and not as though they were simply forbidden by the new Testament, without such occasion and danger] and count it a piece of Superstition, and scrupu∣losity to abhorre all pictures, as images of princes, &c. which, saith that Ho∣mily, Christ saw on the Romane coyns and reprehended them not, nor con∣demned the art of painting and image-making as wicked of themselves, p. 44. yet, in respect of the frequency of that sinne in those times of the so eminent danger that images in Churches would be worshiped, and all possi∣ble means would not be probable to secure the use of them against that dan∣ger, they do with great earnestnesse exhort the not setting them up, especial∣ly in countrey Churches, where the number of the ignorant may much en∣haunce that danger; and it may be observed that in the Articles of our Church we make acknowledgement of that whole book of Homilies, that they were usefull and profitable for those times, wherein (being so lately

gotten out of Popery where image-worship was so ordinary) the danger was so great of falling back, upon every temptation, to that sinne. And though the Homilies be wary and carefull to prevent another contrary danger, lest any private persons under colour of destroying images should make any stirre or disturbance in the common-wealth, and therefore addeth * 1.22 that it must alwayes be remembred that the redresse of such publick enormities pertain∣eth to the Magistrate, and such as be in authority onely, and not to pri∣vate persons, yet to those whose duty it is to take care for the people that they be godly as well as quietly governed, the exhortation is very instantly pressed, that (after the pattern of Hezekiah, &c.) they perform this part of their duty, viz. that as Hezekiah did in the case of the brazen Serpent, so the Magistrate whensoever he sees images to be abused, or the people apt to worship them, think himself obliged in conscience to appoint them to be removed in care of the honour of God, and the peoples good. And this is certainly very good and wholesome doctrine, and nothing more reasonable, then that he which is defendour of the Faith, should take care to defend the impotent seducible weakling (I mean not the railer at images, who sure is of all others the safest from that danger of worshiping them, and conse∣quently disclaims any want of that fatherly caution,) from such imminent peril (when any such there is) of this image-worship. And that this is the Supreme Magistrates charge, and belongs not to any inferiour, further then to execuse what he commands, might be evidenced from the doctrine and censures of the Church, in the case of the iconoclastae, if it were now pertinent. To this I shall onely adde (that which I conceive other mens ex∣perience of themselves will incline them to believe) that the worship of ima∣ges or any thing but God, is not a thing to which English Protestants for these late years (especially the Catechized and knowing) have generally had any strong temptations, at least not such in any comparison, as imme∣diately after the reformation, the minds of men (before used to such igno∣rant vanities) were subject to. And I doubt not but many men that have frequented Churches, and places where pictures have been, can sincerely upon examination of their memories, say with me, that they are not consci∣ous to themselves, that they ever found themselves under any inclination or danger of falling into any act of image-worship. Which consideration, if it be true, (as I cannot but perswade my self it is) will take off much from the necessity of continuing those strict cautions (of not permitting any kind of image in any Church, and the like) which some other times or inclinations of men might make more necessary, and consequently take off much from the odium which the way of adorning some Churches with imagery hath lately laine under.

[§ 48] What was said of having embossed images among the Jews may be en∣larged also to bodily gestures, whether religious to God, or civil to our superiours, in any place where images are; for both these seem to have been interdicted the Jews, at least by them to have been accounted unlawfull (as will at large appear by Maimonides in the book forecited) though the heart were never so farre from worshiping the images. But then though the Jews were under that strict restraint, yet aliens, proselytes, of other nations, were not bound to that strictnesse; but Naaman is permitted by the prophet to go with his Heathen Master into the house of Rimmon, and (when the Master worships there, and leans upon his hand) to now himself in the house of Rimmon, 2 Kings 5. 18. upon this ground, first, that he never went in∣to the Idol-temple, but to wait upon his Master in the office which he had. Secondly, that he professed himself to all, (even to that heathen Master, and those that were in his Court) to be a worshiper of none but of the true God, and to that end carried two mule-loads of earth out of Palestine with him, v. 17. in honour of him whose name was great there, and to build an Altar, according to the prescript, Exod. 20. 24. by which it was suffi∣ciently clear to the beholders, (as by an interpretative protestation) that, when his Master worshiped, he onely bowed, and then his bowing was one∣ly civil to his Master the King, not religious to Rimmon or Saturn, or his image there; And therefore to his question whether God will be offend∣ed with him in that matter, the Prophet answers him with a [go in peace.] I cannot think so irreverently of the Prophet, as that he should make that answer ironically to his new convert (any more then I can believe Naa∣mans scruple belonged onely to the former part of his life (reading it in the praeter sense) for sure that had been guilty of the worshiping the Idol, and not onely bowing in the house of Rimmon) but that he meant in earnest, what alone the words import, that in thus doing, and no more, he need not fear that he should be a breaker of that Law, which in this particular was not given to him, or any but those of that Nation, or people of the Jews; For it is an ordinary observation, that Gentiles or aliens were received in among the Jews under a double capacity, either as Proselytes of Justices, to submit to the whole Judaicall law, to every rite and positive precept of it; or else onely as Proselytes of the Gates (and such was Naaman) to sub∣mit to the seven precepts of the Sonnes of Adam and Noah (and no more) among which the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the strange worship, or Idolatry was one, and so a necessity imposed on them of casting off the Idol. worship, but not of not bowing to the King in the presence of an Idol, unlesse the case were of such a gesture that in that nation were performed to none but the deity in worship (the reason that the Grecians refused once to bow to the

Persian King, because that reverence was there performed to none but God) which was not the manner then in Syria, but veneration and even pro∣stration paid to the King as well as to God. Thus much I have said on oc∣casion of the first sort of Images, the embossed and protuberant among the Jews; and shall not need to descend to a more particular survey of the second sort, it being already manifest that the reason that prevailed to prohibit the very having the former among the Jews, did not even in their opinion ex∣tend unto the latter. And for worshiping, though the latter were not among them so likely to occasion that sinne, yet if any Jew should have been so mad to worship any such image, the sinne it is acknowledged, would have been as great, as that which was committed with the grosser corporeous ob∣ject, and so will it hold infallibly among all others.

[§ 43] Thus farre have I gone on the ancient old Testament notion of an Idol, and the Idolatry forbidden there. It may now be fit to proceed one step further, and to enquire whether there may not possibly be in the Christian Church, such a sinne as Idolatry, that is, whether he that acknowledges the Christians God, and worships no heathen Deity, much lesse image of such, may not yet possibly fall into that sinne of Idolatry, as that signifies wor∣shiping somewhat else beside the invisible God, be it an image of God, or else a Saint, or Angel, or somewhat else clothed in some respect or relation to God.

[§ 44] And here will be no necessitie or use of drawing a formall charge (in this matter) against any particular man or Church, or possibility of defi∣ning (from books especially) which (or whether any whole) Church or sort of Christians at this day) are guilty of this sinne, because it is to be ex∣pected that the writings of prudent men will be so cautious, as not to accuse themselves in this matter; as even now I gave you an example from Maxi∣mus Tyrius a Platonick heathen in the description of it among the Gen∣tiles. Yet because * 1.23 some number of sober men which have lived in the Ro∣mane Communion hath given me occasion, I shall interpose my wish, that the care which by their writers is taken for excuse of the doctrine of the learned, were used for the directing and examining of the practices of the ignorant also.

I shall therefore set down in thesi what may, according to the grounds laid in the former part of this discourse, conclude a Christian guilty of Ido∣latry, and leave every mans own conscience (and among all others the Ro∣manists) to examine, and as occasion shall be, to accuse himself, and every Christian to advise and exhort (but withall to abstain as much as is pos∣sible from judging) other men.

[§ 46] And first, I conceive that he that (by doctrine, and action) attributes to

any creature, particularly to an Angel, those things which belong peculiar∣ly to God, though he acknowledge the true God, is yet guilty of that sinne, as truly as those Heathens that worshiped the creature 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be∣side the Creatour, Rom. 1. that is, worshiped God, but not God onely. (Thus the Arrians were condemned of idolatry, that affirming Christ to to be a creature and not God incarnate, they did yet bestow divine honour * 1.24 on him, and so Nestorius in like manner, and his followers styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 man-worshipers, and both these sentences confirmed by the second * 1.25 Councel of Nice, which is thought so favourable to images.) As for example.

[§ 47] To attribute to the Angels omniscience, omnipotence, &c. that is, that the Angels can freely understand all mens prayers, and as freely grant them their wants, is, I conceive, a piece of Idolatry, [Freely] I say, and I mean by the word [freely] their doing it by their own originall power, and not onely by Gods revealing the one to them, or by giving them power to do the other. As for him, that supposes the Angels to know all things which God pleases to reveal to them, by looking upon God as on a voluntary glasse (as Biel sets it) and withall believes, that God reveals all things to them so, and that thereupon they know by that means whatsoe∣ver any man saith to them at any distance; Or again, for him that con∣ceives them to see all things in the world by seeing Gods face, and looking on it as in a naturall glasse, that reveals all that God knows without any choice, or act of his will (as some others set it), these may be very errone∣ous, yea and (if they teach them for doctrines) be guilty of sinne, in that (but speculative) mistaking, namely the sinne of dogmatizing, of affirming for matter of Faith that for which they have no ground of Scripture or evidence (which I conceive to be the fault charged on such, Col. 2. in the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, undertaking to penetrate, or know what men know nothing of, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vainly puffed up with the thoughts of their own flesh, their own reason, or fancie, fictions of men, (Gnosticks, &c.) without any revelation from God) Yet can I not say, that these are Idolatours by so conceiving, or thinking, or affirming, by imagining these vain or false things, if they go no further: (as they that came into the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into the presence of Images, but worshiped them not.) But then if they adde practice to conceit, worshiping those whom they have elevated to that pitch; build Altars, make offices, pray to them, especially in the house (or in the time of the service) of God, they do by this action, adde a greater aggravation to the speculative sinne, and for ought I know, fall into a kind of idol-worship, fancying Angels to be what they are not, and then paying them that adoration which is due onely to God, at least

they fall inro a prohibited act, by neglecting the onely Christian course of making our addresses onely by Christ to God, which I conceive is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Col. 2. 18. Let no man deprive you of that Christian bravium or prize,] the peculiarity of priviledge of coming unto God by Christ onely. The same will be said of offering sacrifice, in∣cense, or the like unto them (acts of worship and so peculiar to God (ma∣king vows or swearing by them, asking grace, pardon of sinnes, or salvati∣on of them.

[§ 48] As for the * 1.26 Angelici in the primitive Church, who conceived that no∣thing was to be asked of God but what was by the petitioner committed first to one Angel, then from him to another, and so by those many degrees brought to God, this may be thought a first rise of the sinne of Angel-wor∣ship, somewhat parallel to that, which we gave you from Maimonides of the Heathen Idolatry.

What hath now been said, must be taken with some caution, and it is this, that to bow to an Angel appearing to any man, (which civility we pay to any superiour) would not come under this censure. A consideration which hath made some wise men think that the Angels refusing of wor∣ship at Saint Johns hands in the Revelation, chap. 19. 10. was not the re∣jecting it as an act of Idolatry (or any kind of sinne if it had been accepted) but as an evidence of the Angels acknowledging himself Johns Fellow ser∣vant (the reason which is there rendred in the Text) and so not superiour to him in that office. But to this it may be said, that the Angels admonition [worship God] that follows, may possibly argue that John took the Angel for God appearing▪ and accordingly worshiped him, and therefore I shall not define. But then still for any other reverence or bowing, but that of di∣vine adoration, there is no question but it may be performed to a man, when we meet him, and then much more unto an Angel; And that any gesture of reverence shall passe for divine adoration, will, I conceive, be onely in the power of God, and each mans own soul to define, the same outward act being (without any danger) performable both to Man and God, and no∣thing but the intention of the person making the difference. Much lesse will the worshiping of God, when an Angel appears to us, (as supposing God to be peculiarly present where those his Satellites or Courtiers appear) come under that charge, nor consequently doing it in the Church (peculiarly at the first * 1.27 entrance into that holy place) where the Angels are supposed to be present (the Angels singing with us, saith Chrysostome, and Angelus Orationis, saith Tertullian, and the presence of whom in the Church is used by Saint Paul, as an argument for the decent behaviour of women in that place) as Jacob at the appearing of the Angels both put off his Shoes

from his feet, and resolved that God was in that place, and that it was no other but the house of God, or gate of Heaven.

[§ 50] Nor will it be the sinne of Idolatry to beseech that Angel, (in case he ap∣pear to me) to joyne with me, or help me, or to commend my wants to God in his prayers, any more then it will be, to request the like favour of any fellow-Christian upon earth. The Idolatry is either in the heart, the giving him a free unlimited power, or in the actions praying to him, as sup∣posing he had such power, and not the bare observing, (and reverencing accordingly) his created power or dignity, held from God by way of digna∣tion, or desiring him, (when he comes within my reach) to discharge any office of charity to me.

[§ 51] The same may be said again of the Saints in heaven, that the beseeching them to bestow mercies upon me, the putting up those petitions to the bles∣sed Virgin, &c. which are terminated in her self (as many Forms, if not her whole Office may appear to be) are, over and above the errour of thinking her able to relieve them, acts parrallel to that old Idolatry also; And the thinking them to come to the knowledge of our prayers in speculo again, is a presumption in a matter of which Scripture hath told us no∣thing, and so may fall under the fore-mentioned accusation.

Yet so again, that if it were sure to any, chat any Saint doth hear his demands, it were certainly no fault to begge that favour of him, which were in his free power to bestow, and which we ordinarily demand of one ano∣ther, that is, the joyning with, or for us, assisting and reinforcing our pray∣ers to God. And supposing that they do not hear or understand what he saith, yet what guilt shall lie on him that thinks they do, and speaks accor∣dingly to them, I omit now to define, because it is not to my present pur∣pose, which was onely to enquire what is Idolatry, not Folly, what Wor∣shiping or praying for help, to that which is not God, not speaking to them to pray for us which cannot hear.

[§ 52] Next for images either of God, Christ, or Angels, or Saints, many par∣ticulars may be resolved and avowed from the principles of discourse alrea∣dy laid, 1. That to conceive them able to hear and help by virtue of him, whose image they are, is a spice of that heathen doctrine of [Images being the bodies of the gods] (of their being animated by those whose images they were) which had among them its foundation in sorcery, and then was the ground of Idol-worship; and it were happy if some * 1.28 Ignorant Chri∣stians in some places, were not either willingly betrayed to, or uncharitably kept in this barbarous rudenesse. So again will it be, 2. to pray to, or to bestow any act of divine worship on any such Image in any respect; For that supposes, and is built on the former conceit, and so a worshiping of that

which is not God; and what is that but Idolatry? I say, in any respect, and I mean with any distinction of mediante imagine, or relativè, &c. For first it is an unreasonable thing for them, to whom the law is given, to make a distinction by which it may in some sence be lawfull not to keep it, such distinctions must be made by the law-giver, or else they are not safe. 2. Although it be to God also, mediante imagine, that is, first fastning my act of worship upon the Image, as the next or immediate object, and then mediately on God, this is clearly to worship the Image, though not the I∣mage alone, and that must be Image-worship, or 2. though it be onely rela∣tivè to the Image in relation to God, whose Image it is, this is again wor∣shiping that Image, though not that Image onely, and that will not rescue the worshiping of an Image from the censure of Image-worship, any more then the affirming Faith to justifie instrumentaliter relativè, is not the af∣firming it to justifie.

[§ 54] As for the difference betwixt image-worship and idolatry, or idol-wor∣ship, if any such be pretended from the difference between image and ido∣lum, it will not be worth our pains to examine it, because the worshiping of any thing which is not God, be it image or idol, Christian or heathen simi∣litude, or any thing else, will fall under the guilt which now we speak of.

[§ 55] But then 3. on the other side to worship God (and none but God) in a Church where images are (without so much as fixing the eye on them in the act of adoration) to use an image onely for ornament (in a kingdome were Image-work, hangings, and pictures, do passe for the noblest way of adorning those places which we most prize) to pray or to bow down to God (and to him onely) in a Church where such representations are set up (for beauty, or as an indifferent thing) without any the most inferiour degree of worship to them, (nay with a protestation of renouncing and detesting it) cannot be affirmed Idolatry, without either affirming God to be an Idol, or else [not worshiping] to be [worshiping] nor indeed be liable to any guilt unlesse it be in order to scandall, which how farre it is to prevail, as we have already given an intimation, so the grounds of defining have sufficiently * 1.29 been laid down in another discourse.

[§ 56] And so for the reverent usage of an Image, if it signifie no more then the using it civily for his sake, or in remembrance of him whose superscri∣ption it bears, especially if that be but a privative reverence, (a not using it vilely and contumeliously) or whatever may not come under the stile of a positive act of adoration, this is no part of religious worship, any more then the laying of a Bible on the Table, and not on the ground, &c. But if it be the actuall bestowing of worship on that inanimate thing, as on the next (though not last) object, I mean bestowing that adoration on the

Image (though in a lower degree) in one act, which in another is given to God, worshiping the Image for Gods sake (the relative worship) or God mediante imagine, so that the Image be either the object, or part of the ob∣ject of any one act of worship, it will fall under the censure of Image-worship.

[§ 57] Thus doth the Capitular of Charles the Great charge it on the Bishop of Cyprus in the second Councell of Nice, that he allows the image the same worship which belongs unto the Trinity; (and some learned Papists, A∣quinas, Bellarmine, &c, have done little lesse) But he that will survey the Greek acts of that Councell, will find the Capitular mistaken. For when the Greek reades, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I perform that adoration of worship to none but the Trinity, (and faith of the images, onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. I receive and embrace them reverently) the Capitular reades it in a quite contrary sense, for ha∣ving said, Servitium adorationis quod Trinitati debetur, ei se redditurum garrierit (which though it hath no great hurt in it, because the word [Ei] that follows, may apply it to Trinitati, and cannot referre to imagines, yet by [gorrierit] it apears the Capitular did not take it so) it is added, Ser∣vitium soli debitum Creatori, exhibere se fatetur Creaturis, &c. Which is a plain calumny to that Bishop, and even contrary to the former part of the relation, (the Latine words cited from the Councell) if the [Ei] be taken notice of.

[§ 58] As for the very making of an Image of God the Father. who never was clothed in flesh, or visible form. if it be on designe so to represent him, or if (being made) it be received as a resemblance, or. Image of him, this is a most irrationall folly or mistake, for which there is no excuse; and though it be not idolatry, unlesse being thus made it be worshipt also, yet is it a di∣rect contradiction to one great end of Gods prohibiting Images, viz. that all men be admonished that he is invisible; and it is worth observing, that the ancienter of the Heathens themselves have resolved God to be so farre from any visible shape, that they would not allow the making any image or picture of him. Thus Empedocles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. No mans head, or feet, or knees, or other limmes to be conceived in God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. but a sacred in-effable mind; so saith Plutarch in Numa; that Pythagoras 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, conceived God (under the title of the first▪) to be invisible, &c. and that on those grounds Numa forbad the Romanes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to conceive God to have the shape of any creature, or to have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, any formed image of God. Which saith he, continued for one hundred and seventy years after the building of Rome, no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

image of any form to be seen in their Temples. So faith Gerson, I remem∣ber, of the Temple of Peace in Rome, which it seems was of that first erection, sine simulachro, sine imaginibus, it had no resemblance or image in it. So Antiphanes of God; that he is not known by an image, nor likened to any thing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and therefore no man can learn him by the help of an image. And Philoponus in his Preface to Aristotle de Anima, conceives it very necessary to a pious man that would conceive, or pray to God as he ought, to study the Mathematicks, by the help of which he may be able to abstract and separate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from matter, and so have a right notion of the deitie. So agreeable to the gene∣rall notion of wise Heathens (till a custome of sin had besotted them) was that of God himself to Moses, Thou hast not seen any similitude at any time, Deut. 4. 8. On which the making any image of him is prohibited. All which notwithstanding, if in the representation of a sacred story, there be set down any form, particularly an eye, a ray, a glory &c. not to expresse the person of God the Father, but to stand for him, not to signifie any sup∣posed likenesse of him (which is impossible) but onely to present him to the mind of the beholder, a doing some action of his (which is in effect to do the very same thing in a Table, which the word Jehovah or God would do in a Book) I conceive not what charge could be laid on it, at least what de∣gree or spice of Idolatry, unlesse I must be thought to worship the name of God, because I write or reade it.

[§ 59] As for the resemblance of the man Christ Jesus, the bare expressing and not worshiping that form, that was so long visible on this earth, as this pre∣tends no more to the painting of divinity, then the lines of a body can be thought to undertake to expresse the soul, (and so cannot be accused of that imposture) so will it not be lyable to any other charge with any that hath not resolved all pictures even of his own parents unlawfull. (unlesse it be perhaps in order to the danger of being worshipt by others, which conse∣quently ought very prudently to be weighed and considered, before any such be set up in any place, as before was touched.)

[§ 60] And the same may be said of the pictures of holy men, the discourse wholly abstracting from worship, or designe, or thought of worship, as here it doth in our present consideration; To which purpose it is observable, that Calvin himself is by Doctor Reinolds produced, and avouched (against Bellarmines contrary slander) to affirm the Images of Christ and the Saints, non esse prohibitas simpliciter not to be simply prohibited; and so in like manner, Luther, the Zuinglians, Melancthon, and the Madgeburgians, all detesting the worship of Images, but not the Images themselves. And so Illyricus and Peter Martyr also, who thinks the worship of images to

be a prime part of Popish Antichristianisme, doth yet resolve, Christi & Sanctorum imagines haberi rectè posse, modò ne colantur atque adorentur, that the images of Christ and the Saints may lawfully be had, so they be not worshiped.

[§ 61:] Once more to worship the bread in the Sacrament, must (wheresoever it is to be met with) certainly be Idolatry too, in the literall notation of the word, that is, the worshiping that which is not God. And for those that do this on any the subtlest ground, that by any errour or mistake (be it never so piously taken up) do actually worship this bread, that first conceive it to be turned into the very body of Christ, and the elements after consecration to be no longer bread and wine, but very Christ in∣carnate, and thereupon do worship it. These I say, in case they be mi∣staken, and those elements be not so turned and transubstantiated into Christ, though they are not guilty of the sinne of Idolatry in all the ag∣gravations that belonged to it among the heathen; being not guilty of their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the acknowledgement of the many gods, of which their image worship was an appendage, yet can I not free them from the charge of worshiping an idol, that is, somewhat which is not God, viz. a piece of con∣secrated bread, &c.

[§ 62] He that conceives this too sudden or severe a censure, may know that the Papist-Doctours are very ready to make confession of it them∣selves. If the elements be not so changed, saith Costerus of Transub∣stantiation, we Papists are the meanest vilest kind of Idolaters in the world, worse (as I remember he addes) then the Laplanders that wor∣shiped a red Cloth, And there is no denying it upon that supposition, be∣cause it is part of the supposition, that what is so worshipt for God, is not God, and that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Idol in the Scripture-sense, which is all that I have now said.

[§ 63] And if it be replyed that they worship nothing but what they conceive to be Christ, and consequently that the Ignorance and contrary per∣swasions which may be pretended for such acts in some men, particularly the Romanists, may plead much for them in Gods Court, (as we reade that the times of Ignorance God winked at in some Heathens, though that was an idolatrous ignorance, so farre at least as not to deprive them and their posterity of all means of recalling them) I shall then answer, that so I shall hope (and pray) that it may do in this matter also, move Gods mercy so farre at least, as (if not to pardon the sinnes without re∣pentance, yet) to give grace to work a sight and a change in such se∣duced ignorants.

[§ 64] And then putting the case anew, whether, If the bread in the Eucharist

be not transubstantiate (as, according to some other principles of the Papists, I conceive it near demonstrable that it is not, that I mention not the direct contradictions which are affirmed or implyed in that do∣ctrine) and yet Costerus and his friends think it is, supposing them to come honestly and blamelessely to these errours, If, I say, It be deman∣ded, whether in this case [that their ignorance or errour be grounded on misunderstanding of Scripture] This so simple and not grosse igno∣rance may serve for a sufficient antidote to allay the poyson of such a sinne (of materiall though perhaps in them not formall Idolatry, be∣cause if they were not verily perswaded, that it were God they pro∣fesse, they would never think of worshiping it) I shall then answer, that of this matter I had onely temptation to make, and set the question (as before I had of prayer to Saints, supposing the petitioner to be∣lieve that they could hear him) but have now no necessity to define and satisfie it, being onely to consider what idolatry is, not how excusable ig∣norance or mistake can make it. Yet something it will not be amisse to adde to direct our Charity.

[§ 65] That this ignorance, or false opinion will not make the worshiping of bread (remaining bread) to be the worshiping of none but God, I con∣ceive it is plain, Or if it would, it would make the Heathens worship∣ing of an image, to be the worshiping of none but that God whose image it was, for they sure believed as much that that image was by consecration become the body of God, and animated by it, as any Papist believes transubstantiation. But whether this their errour was as capable of A∣pology or pardon, being infused into them by their false teachers (which yet they thought to be true ones,) and pretended to Revelation for it (saith Maimonides) as this which is taken up upon the words of Scripture, (though in a mistaken and (as I conceive) impossible be∣cause contradictory, sence) I shall now define no further, then by saying these two things.

[§ 66] First, that the Heathen idolatry was the worshiping of the many false Gods first, and then of the images of them, (the former of which these men are not said, or thought to be guilty of) secondly, that the more the conscience believes this errour to be a truth of Gods, and the more innocently it comes to that beliefe, the easier in all probability will the sentence be another day; That ignorance or mistake which sincerely and honestly (without mixture of carnall principle, or designe, prejudice, or passion, &c.) founds it self in the word of God mistaken, (and would be laid aside, if sufficient instruction were offered) being very just∣ly the object of our pity and our prayers, and neither of our censure,

nor scorn; And if it were merely a speculative errour, and had not the happinesse of some impious practice attending it, I should make the lesse doubt of its obtaining pardon at Gods hands; And howsoever I will hope, it may still (at that gracious tribunall) be farre from being ir∣remissible to him, who hath reformed his other known sinnes, and for all known and unknown is truly humbled.

[§ 66] This manner of stating of this difficulty, may in reason perswade them that are concerned in it, to be willing to see and reform their errour, if it be possible, or if prepossession have made it otherwise to them, yet in all justice not to expect of us, (who professe to believe that the elements are not transubstantiate, and that the humane nature of Christ is re∣ceived and contained in, and confined to Heaven, till the day of re∣stitution of all things; and this withall upon the same grounds, (I mean of literall affirmation of Scripture) on which they professe to believe that this is Christs body, and this neither contradicted by any other Scripture, nor implying any thing like a contradiction in reason, nor a savagenesse or a sinne, as Saint Augustine saith eating of Christs flesh doth, and that therefore it must not be literally interpreted) to worship that which we think a creature, or somewhat which is not God, or anathematize us and separate from our communion for not doing so.

[§ 67] As for our Church, which onely adores Christ in the Sacrament (as that signifies the Action, in which certainly Christ is) and not the Elements themselves, nor Christs body locally present under the shape of those Elements, (as certainly it cannot be, without either be∣ing no longer in Heaven or being in more places then one at once) which hath set the doctrine of that Sacrament in a most exquisite tem∣per to satisfie all rationall Christian pretenders, in that most excellent Catechisme in the Liturgie, and in her practice allows the Elements, no more then a reverent usage proportionable to such instruments of Gods worship, (which is both justified by * 1.30 Amesius, who assignes them a singular reverence in time of the use of them, and a priva∣tive kind of reverence after it) there can be no shew of charge against it for so doing, nor consequently for kneeling at the time of receiving the Sacrament which is onely a kneeling to God in prayer (which might be now further enlarged on, but that it hath had its place in an∣other * 1.31 discourse) unlesse it be a fault to worship Christ, or to choose that time or place to do it in the lowlyest manner, when, and where he is eminently represented by the Priest, and offered by God to us.

[§ 68] As for the East, or altar, or syllables of the name of Jesus, he that must

think them worshiped, by those who professe and protest to worship God, and none but God, (that way or on that occasion) must either be of a very short discourse, (like them in Athenaeus, that hearing men crie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God help, when the neighbour sneezed, thought the very thing which we call sneezing, or else the brain from which it came, to be a God so wor∣shiped by men) or else of a very pettish spleen, that can condemne the most blamelesse authorized practices, not onely of this present particu∣lar, but of the ancient universall Church (for the worshiping God toward the East was most eminently such) upon any the most irrationall jealou∣sie, or dislike.

[§ 70] And so lastly for the signe of the Crosse, used by our Church in ba∣ptisme, which hath been by some cryed down under the title of Idola∣try, two things it will not be amisse briefly to have observed, 1. That the same ground of zeal or passion that hath incited some men lately to charge it of a breach of the second Commandment, hath long since mo∣ved * 1.32 one of the same spirit to accuse it as a sinne against the other nine, and to intitle his severall Chapters of the Swearing, Sabbath-breaking, murder, adultery, stealing, false witnesse, &c. and at last of the con∣cupiscence of the Crosse, as well as the idolatry of it, the reasons being much alike for the whole charge. 2. That the signing with the signe of the Crosse in that Sacrament, is somewhat distant from that which the Papists use, and an act of departure from them, in King Edwards se∣cond Liturgie, more then had been in the first Reformation. The for∣mer custome was to crosse the child at the Church-doore, when it was brought to Baptisme, but this of ours as a mark of initiation or reception into Christs flock, immediately following Baptisme, and a kind of tessera, or military signe that the person thus consigned into Christs militia, shall for ever after think himself obliged manfully to fight, &c. A change made merely out of compliance with them who were jealous of too great an in∣clination to Popery, and yet now charged with the guilt of that which it was on purpose designed to decline.

[§ 71] I should not I conceive be thought in earnest, if I should go about to vindicate the use of the Liturgy, and of all set forms of prayer from this charge of Idolatry; It is true it hath been printed, that words in a book are images, and consequently that to pray before a book, or use a book in prayer, is Idolatry, or Image-worship. But till this argument be extended to all words spoken, as well as written, and so all vocall (though it be extemporary) prayer, condemned for Idolatry also, I shall not conceive that disputer to have believed himself, nor consequently give him or my reader the trouble of an answer. In stead of extending this

enquiry to the survey and vindication of those many other particulars, to which the fancies or furies of this last yeare have affixed this charge; all that I have now to adde is onely this, that I shall beseech God to give such mistakers understanding first, and then Charity, to make use of it to edification, and not to destruction, to the reforming their own sinnes and not condemning or reproching other mens laudable, at the least in∣nocent actions.

Judge not, that ye be not judged of the Lord.

Notes

• * 1.1

  1 Cor. 8. 4. 1 Cor. 10. 19.
• * 1.2

  Orig. con. Cels. Just. Mar. Apol. Clem. Al. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A∣thenagoras. Theop. ad Autol. Ta∣tianus. Theod. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseh. Praep. Eu. Cyril. Alexan. cont. Iulian. Tertul. A. pol. Minut. Felix. Arnobius. Lactantius. Aug. de Ci∣vit. Dei. Firmicus.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.4

  That that whole verse belongs to that matter will appear, if you view it in the O∣riginall. Thus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast been dissolute (laxata 〈◊〉〈◊〉 dilatata) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by thy lying with them (so it is ren∣dred Num. 31. 17.) Thou hast cut them or made them Eu∣nuchs for thy self (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which per∣haps we mistake for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Co∣venant, doth signifie, and so the Tar∣gum renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 succidisti, de∣truneasti) thou lovedst to lie with them, &c.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Raptoris bo∣na publican∣da, &c.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hesych.
• * 1.7

  * Codex an∣tiq. in Coll. Magd. Ox.
• * 1.8

  Vid. excer∣pta Gemarae tr. Sanhedr. c. 1. §. 7.
• * 1.9

  In Thisbi. p. 139.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.11

  Vide Rom. 6. 10.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  Irenaeus.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesyc.
• * 1.15

  Aug. de civ. dei. l. 8. c, 23.
• * 1.16

  Neque aera neque auri argenti∣que materia quibus signa conhe••••nt, esse Deos de∣cernimus, sed eos ipsos in his coli∣mus, quos dedicatio in∣fert sacra, & fabrilibus efficit inha∣bitare simu∣lach. is. A••∣nol. cont. Genti. l. 6.
• * 1.17

  Desacrif. & Mag.
• * 1.18

  Divin••••. in Q. Cacil.
• * 1.19

  Aaron Purgatus.
• * 1.20

  c. 3. 12.
• * 1.21

  P. 20. lin. 1. P. 27. near the end.
• * 1.22

  P. 18. l. 2.
• * 1.23

  Divos, di∣vàsque non aliter vene∣rantur quam Deum ipsum, &c. Lud. in Aug. de civ l. 8. c. ult. vid. Cassand. consult. de imag. Polyd. Virg. de re∣rum invent. l. 6. c. 13. § 45.
• * 1.24

  * Athanas cont. A••••. or••••.
• * 1.25

  * Eph. Con∣cil. cap. 67.
• * 1.26

  Via Con. cil. Laod. can. 35. p. 352. & Zo. nar. in can. ••tum, & Judill in Cod eccl. uni∣vers. p. 262. § 49.
• * 1.27

  Vid. view of the New Directory, p. 21. & p. 82.
• * 1.28

  Non video in multis quod discri∣men sit inter ecrum opini∣onem de san∣ctis & id quod Genti∣les putabant de d••••s suis. Lud Vives ••n Aug. de civ. l. 8. c. ult.
• * 1.29

  Of Scan∣dall.
• * 1.30

  Case of Consc. c. 31.
• * 1.31

  View of the New Direct. p. 27.
• * 1.32

  Parker on the Crosse.