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To worship an image, is voluntarily to do those PARt iv. external acts, which are signs of honouring either the matter of the image, which is wood, stone, Idolatry, what. metal, or some other visible creature; or the phantasm of the brain, for the resemblance, or representation whereof, the matter was formed and figured; or both together, as one animate body, composed of the matter and the phantasm, as of a body and soul.

To be uncovered, before a man of power and authority, or before the throne of a prince, or in such other places as he ordaineth to that purpose in his absence, is to worship that man, or prince with civil worship; as being a sign, not of honouring the stool or place, but the person; and is not idolatry. But if he that doth it, should suppose the soul of the prince to be in the stool, or should present a petition to the stool, it were divine worship, and idolatry.

To pray to a king for such things, as he is able to do for us, though we prostrate ourselves before him, is but civil worship; because we acknowledge no other power in him, but human: but voluntarily to pray unto him for fair weather, or for any thing which God only can do for us, is divine worship, and idolatry. On the other side, if a king compel a man to it by the terror of death, or other great corporal punishment, it is not idolatry: for the worship which the sovereign commandeth to be done unto himself by the terror of his laws, is not a sign that he that obeyeth him, does inwardly honour him as a God, but that he is desirous to save himself from death, or from a miserable life; and that which is not a sign of internal honour, is

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PART IV. no worship; and therefore no idolatry. Neither can it be said, that he that does it, scandalizeth, or Idolatry, what, layeth any stumbling block before his brother: because how wise, or learned soever he be that worshippeth in that manner, another man cannot from thence argue, that he approveth it; but that he doth it for fear; and that it is not his act, but the act of his sovereign.

To worship God, in some peculiar place, or turning a man's face towards an image, or determinate place, is not to worship, or honour the place, or image; but to acknowledge it holy, that is to say, to acknowledge the image, or the place to be set apart from common use. For that is the meaning of the word holy; which implies no new quality in the place or image, but only a new relation by appropriation to God; and therefore is not idolatry; no more than it was idolatry to worship God before the brazen serpent; or for the Jews, when they were out of their own country, to turn their faces, when they prayed, towards the temple of Jerusalem; or for Moses to put off his shoes when he was before the flaming bush, the ground appertaining to Mount Sinai, which place God had chosen to appear in, and to give his laws to the people of Israel, and was therefore holy ground, not by inherent sanctity, but by separation to God's use; or for Christians to worship in the churches, which are once solemnly dedicated to God for that purpose, by the authority of the king, or other true representant of the Church. But to worship God, as inanimating, or inhabiting such image, or place ; that is to say, in infinite substance in a finite place, is idolatry for such finite gods, are but idols of

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the brain, nothing real; and are commonly called PART IV. in the Scripture by the names of vanity, and lies, and nothing. Also to worship God, not as inani- Idolatry, what. mating, or present in the place, or image; but to the end to be put in mind of him, or of some works of his, in case the place, or image be dedicated, or set up by private authority, and not by the authority of them that are our sovereign pastors, is idolatry. For the commandment is, thou shalt not make to thyself any graven image. God commanded Moses to set up the brazen serpent; he did not make it to himself; it was not therefore against the commandment. But the making of the golden calf by Aaron, and the people, as being done without authority from God, was idolatry; not only because they held it for God, but also because they made it for a religious use, without warrant either from God their sovereign, or from Moses, that was his lieutenant.

The Gentiles worshipped for gods, Jupiter and others; that living, were men perhaps that had done great and glorious acts: and for the children of God, divers men and women, supposing them gotten between an immortal deity, and a mortal man. This was idolatry, because they made them so to themselves, having no authority from God, neither in his eternal law of reason, nor in his positive and revealed will. But though our Saviour was a man, whom we also believe to be God immortal, and the Son of God, yet this is no idolatry; because we build not that belief upon our own fancy, or judgment, but upon the Word of God revealed in the Scriptures. And for the adoration of the Eucharist, if the words of Christ, this is my body,

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PART IV. signify, that he himself, and the seeming bread in his hand, and not only so, but that all the seemIdolatry, what. ing morsels of bread that have ever since been, and any time hereafter shall be consecrated by priests, be so many Christ's bodies, and yet all of them but one body; then is that no idolatry, because it is authorized by our Saviour: but if that text do not signify that, (for there is no other that can be alleged for it) then, because it is a worship of human institution, it is idolatry. For it is not enough to say, God can transubstantiate the bread into Christ's body: for the Gentiles also held God to be omnipotent, and might upon that ground no less excuse their idolatry, by pretending, as well as others, a transubstantiation of their wood, and stone into God Almighty.

Whereas there be, that pretend divine inspiration to be the supernatural entering of the Holy Ghost into a man, and not an acquisition of God's graces, by doctrine, and study; I think they are in a very dangerous dilemma. For if they worship not the man whom they believe to be so inspired, they fall into impiety; as not adoring God's supernatural presence. And again, if they worship him, they commit idolatry; for the apostles would never permit themselves to be so worshipped. Therefore the safest way is to believe, that by the descending of the dove upon the apostles; and by Christ's breathing on them, when he gave them the Holy Ghost; and by the giving of it by imposition of hands, are understood the signs which God has been pleased to use, or ordain to be used, of his promise to assist those persons in their study to preach his kingdom, and in their conversation,

that it might not be scandalous, but edifying to PART IV. others.

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worship of

images.

Besides the idolatrous worship of images, there Scandalous is also a scandalous worship of them; which is also a sin, but not idolatry. For idolatry is to worship by signs of an internal, and real honour: but scandalous worship, is but seeming worship, and may sometimes be joined with an inward, and hearty detestation, both of the image, and of the phantastical demon, or idol, to which it is dedicated; and proceed only from the fear of death, or other grievous punishment; and is nevertheless a sin in them that so worship, in case they be men whose actions are looked at by others, as lights to guide them by; because following their ways, they cannot but stumble, and fall in the way of religion: whereas the example of those we regard not, works not on us at all, but leaves us to our own diligence and caution; and consequently are no causes of our falling.

If therefore a pastor lawfully called to teach and direct others, or any other, of whose knowledge there is a great opinion, do external honour to an idol for fear; unless he make his fear and unwillingness to it, as evident as the worship; he scandalizeth his brother, by seeming to approve idolatry. For his brother arguing from the action of his teacher, or of him whose knowledge he esteemeth great, concludes it to be lawful in itself. And this

scandal is sin, and a scandal given. But if one being no pastor, nor of eminent reputation for knowledge in Christian doctrine, do the same, and another follow him; this is no scandal given; for he had no cause to follow such example: but is a