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Moses or of Christ, and call them Means of
Grace to us, because so used by them. :!.

:.But as to the Reliques in your Church, many of them have been notoriously. Detected, and it has been found out, That the dead Bodies of Malefactors have been taken for the Reliques of Saints, and great Miracles

faid to be done by them. The same Re1 lique of such a Saint, the Head or Finger is

fewn in several Places, and each Contend that theirs is the Right, and each have Min racles avouched for them. Many Instances of this, with Vouchers undeniable, you will find in The Devotions of the Roman Church. How then can you Worship such Reliques in Faith? without which it is a Sin! nii n

; (35.) But not only the Saints, and their Reliques, but their Images are with you made a distinct Means of Grace ; for in the Consecration of the Image of a Saint, it is said, That whoever shall Worship fuch a Saint, coram hac Imagine, before this Image may obtain so and so, for which End the image is Blessed and Sanctified. So that it is not enough to Worship the Saint, but if I do it before Such, a Confecrated Image, I shall obtain more Grace than otherwise. This makes the Image it self a Means of Grace, for there is Vertue. there. Why else would it not do as well to Pray, and not before such an Image? Why else indeed are such Images fo formally Conseorated, if there be no Vertue in the Confecra

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tion ? And why do Men go Pilgrimages, or fend Vows to Loretto, or any other distant Place, if they think ther is no Vertue in the Image there, more than in Forty of the same fort which they may have at Home? And the Saint Represented by the Image is as near them in the one place as in the other; ther must be then fome Vertue Communicated to one Image more than to another. ;

L. Then you are against any Pi&tures or 1mages of the Saints, or paying any Honour to the Holy Men departed.

G. No, My Lord, We are not lo Stingy, We scruple not. Pictures for Ornament, but not for Worship, or for Worshipping before shem, as you speak. And we Honour the Saints departed, as far as we think Lawful, and, as 'we are verily* Persuaded, as far as they Desire ; since according to St. Augulin's Rule before mentioned, if they Accept. ed our Adoration, it would prove them to be Evil Spirits. And then you are to Confider, that instead of Intercessors, as you hope for by your Worhip of them, they will vindicate themselves, and become your Accusers. But in our Honour of them, we first take Care not to specify any particular Personas à Saint, but who is so Recorded in Holy Scripture ; for we understand not Canonizations by Men who know not the Heart; in the next place, we limit the Honour we pay them by the Rule of God's Commandments, which we luppole molt Plealing to them. We keep

particular

particular Holy Days for the Apostles, St. John Baptist, St. Stephen, &c. We bless God for them, commemorate their Vertues, and pray that we may follow their good Examples. We have One Day for All the Saints in General, and another for St. Michael and all Angels, Thus we Honour them, and for this we bear the Reproach of our four Disenters, as if we were too much loclining to Popery. You thiok we give too little Honour to the Saints, and they think we give too much! But we hope we keep the Mean. We abstain from the Pictures or Images of the Saints in our Churches, because they have been abused to Superstition, and to avoid Offence. But in Places not Dedicated to Worlhip, as in private Houses, we think them got Unlawful, more than the Picture of any Good Man. .

Epipbanius was very zealous against having them brought into Churches, and tells John, Bifhop of Jerusalem, in a Letter translated by St. Jerom, that finding a Linnen Cloth hung upina Church Door, (it is likely to keep out the Wind) whereon was a Picture of Chrift, or of some Saint, he Tore it, and Ordered a dead Corps to be Buried in it. And he Lamented the Superftition he saw coming, by chese Pin {tures and Images then beginning to Creepinto the Church.

The Abuse of things, tho otherwise Law. ful, which are not Instituted by God for Standing Means of Grace, as Baptism and the Lord's Supper, may juftly take away the Use of them. Thus the Brazen Serpent was appointed by God as a Means of Grace for Miraculous Curès in the Wilderness, and was Preserved until the

them.

Days of Hezekiah, but wheni 2 Kin. xviii. 4. they burned Incense to it. it became an Idol, was broke to pieces and called by a Contemptible Name Nebushtan, that is, A Bit of Brass. How much more Reason is there to Remove the Piłtures and Images of Saints (which God never 'Appointed out of our Churches, when we see Incense burned to them, and they Worshipped in your Churches, as Means of Grace. And yet there is no Evil in the Pictáres themselves."

(36) But there is One Pi&ture I think has Evil in it, and is Unlawful any where; and yet it is seen in your Churches, and commonly over the Altar, that is; the Picture or Image of God the Father, like an Old Man, &c. We are forbid to Make it, and then we cannot Worship it.

... See how positively God forbids it, :: Deut. iv.

.:1V. Take good beed unto your selves, for 15,&c. i

ye faw no manner of Similitude (that is of God) in the Day that the Lord spake unto you-a left ye Corrupt your selves, and make you a graven Image, the Similitude of any Figure, the Likeness

of Male or Female, &c. And again, Rom. i. 23. They changed the Glory of the Uni corruptible God into an Image made like to Cora ruptible Mar, &c. 2 1,

L. Both thefe Texts are Quoted and Answered in our Catechism ad Parochos, upon the

First

First Commandment, and the Answer is this, (a) That the Sin here forbidden is to Paint or Carve Imaginem Divinitatis, A Picture or Image of the Divinity, or of the Divine Nature. *G. Pray, My Lord, did you ever know a Painter or Statuary who Attempted to draw a Picture or make an image of a Thought, or of a Soul?

L. No, for they cannot be seen. Pi&tures and Images are made for the Eye. How then can a Likeness or Similitude be drawn of what is Invisible : : G. And is not the Great God more Invisible, and the Divine Nature much more Incomprebenfible even to our Thoughts.or Imagination? How then can it be Reprelented to our Eye ? I dare say, there never was a Man since Adam who would own any such thing, or ever had so foolilh a Thought. No, but when they drew any Picture or Similitude of God, it was only meant to Express some of His Attributes or Perfections ; as by Fire His Purity, by a Giant with Many Hands His Poider, with Many Eyes His Providence, &c. And so you own that by an Old Man you only mean to Express His Antiquity. And will not this Excuse the Heathen, as well as you? See the same Excuse made by Maximus Tyrius, Disert. 38. Whether Statues were to be made for the Gods ? But here you would fut an Impossible Meaning upon the Pro

hibition

(a) De Cultu & Invocatione Sanctorum. Sect. xxxiv. xxxv.

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