As to the two fmart Queftions, wherewith you conclude, viz. Is it a Doubt whether we worship God or a Creature? Or is it indifferent, to which we give La tria? I answer it is not. Because our Adoration is directed wholly and folely to Jesus-Chrift; who I fume is neither a pure Creature, nor an Idol.

pre

G. But do you not adore the Hoft? And if it be an unconfecrated one, do you not then adore a Creature?

L. Sr, the Hoft implies two Things. First, the Sacramental Signs, and idly, the true Body and Blood of Chrift. And therefore, when we are faid to adore the Hoft, the Meaning is, that we adore Jefus Chrift under the Veil of the Sacramental Signs. But our Adoration is not directed to the Accidents themselves any more, than the Adoration of Christ cloath'd upon Earth was directed to his Cloaths. And fo there is no Danger of Idolatry, tho the Hoft, which the People prefent fuppofe confecrated, should by Mistake or Malice be an unconfecrated one. Because their A&t of Worship being directed to Chrift alone fuppofed to be corporally prefent and not to Bread, their Miftake regards the Place alone, and not the Object.

ADVERTISEMENT.

His Lordship in the Gentleman's Cafe ftated having fome Difficulty to get rid of the foregoing Objection, answers (according to his ufual Method of Mistaking Things) that in the Suppofition of an unconfecrated Hoft, they who adore it are guilty only of Material, but not of formal Idolatry. To which the Gentle man replies in the following Manner.

II. Part,

Bb

» G.

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TH

§. 33.

Of School-diftinctions.

Hefe School-diftinctions are meer Cobwebs, and will bear no weight. For Material Idolatry is Idolatry, elfe it were not Material Idola» try. And if our Intention will folve it, it will folve » it also as to the Heathens, who directed their Worship, and referr'd it ultimately to the true God, as » has been shewn.

"But I hope you will not make Salomon fo ftupid, as you have made the Heathen, and to think » that he believed Ashtoreth the Goddess of the Si» donians, and Milchom the Abomination of the Am» monits, and the other Gods of the Nations whom » he worshipped, to be every one of them the one only fupreme God. Yet he is charged with Idolatry, » whether Material or formal is not the Question; » nor is there a Word of it in the Scriptures; for Idolatry is Idolatry, let it be of What fort it will; » and thefe Diftinctions are only to excufe it, and » let it loofe among us.

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» The Arians were charged with Idolatry for Wor shipping Chrift fuppofing him but a Creature: and they were fo far from Difowning the true God, » that it was his Honour they pretended in Denying » the Divinity of Chrift. So of the Socinians, and our » Unitarians among us, who give themselves that » Name for Supporting the Unity of the Godhead. » Yet they are charged with Idolatry for Worship»ping Chrift as an inferiour God. And they have the » fame Diftinction as you of Latria and Dulia, a » higher and lower Degree of Worship. But all Religious Worship is forbidden to any but to God

195 alone. These Degrees of it are of human Invention « to excufe your Breach of the Commands of God. « But we are to keep far from the forbidden Thing, not try how near we can come to it by Diftinctions « of our own Coyning. We ought to make a Hedge « about the Law as the Phrase of the Jews was to " guard against any Approaches towards the Breach « of it. Or in the Apostle's Words, to abstain from all Appearance of Evil. And remember, that you « venture your Soul upon these Diftinctions. Which « then are in the fafelt Way, we who follow the « Direct Rule of God's Commandements, as, they are « plainly laid down to us in holy Scripture without « turning to the right Hand or to the left, without either « Adding to them, or Diminishing from them as we are « commanded Deut. 4. v. 32. Or you who diftinguish the plainest Precepts, and make them speak Meta- « phyfiks? «

By which the Worship of the Devil may be « juftified; for it is plain, that when he offer'd to « our Saviour all the Kingdoms of the World, he meant e not that he was the Supreme God and Sovereign e Difpofer. For he said, that is deliver'd unto me, and to whomfoever I will I give it. Luke 4. v. 6. S. And « it is as plain by the Answer our Saviour gave him, « thou shall worship the Lord thy God, and him alone thou « shallt ferve, that all Sort of Religious Worship was for- « bidden to be given to any but to God alone. And St « Austin makes all to be Devils who require and accept « it. Latria and Dulia fignify both the fame Thing, « that is, Service; and here all Religions Service is re- « ferved to God alone. The Diftinction of the Schools is « vain, and meant only to elude the Commands of « God, and introduce all Superftition. pag. 156. 157. 158. « L. Sr, fince you are fo very sharp upon Schooldiftinctions, I shall confider prefently, whether you

be not many Times obliged to have recourfe to them as well as we. But in the Cafe we have now before us, to wit, of an unconfecrated Hoft, the Diltinction between formal and material Idolatry is wholly unneceffary. For I deny pofitively, that in that Cafe a Perfon adoring Christ (whom he fuppofes really prefent under the facramental Veils) commits even material Idolatry. Because the direct Object of his Adoration is not Bread or the Accidents of it, but Jefus Chrift alone who being neither a pure Creature, nor a falfe God, his Adoration of him is no Idolatry at all either material or formal, but an A&t of divine Worship. Pray remember what Dr Tailor has already told us upon this Subject.

However, tho the Diftinction of formal and material be unneceffary, as I have now fully shew'd, in the Cafe under Debate, what wretched Stuff do you entertain me with, when you tell me, that material Idolatry is Idolatry, elfe it were not material Idolatry. Which is juft as wifely faid, as if a young Logician should argue thus a dead Man is a Man, elfe be were not a dead Man. And you add, if our intention will folve it (that is, excufe it from being Idolatry) it will also folve it as to the Heathens, who directed their Worship, and referr'd it ultimately to the true God. Which is flatly falfe, tho you confidently add, a you have shew'd: whereas you should only fay, as you have endeavour'd and labour'd hard to shew to your inmortal Honour. For you may as eafily prove the Devil to be a Beauty, as that the Heathens directed their Worship, and referr'd it ultimately to the true God.

Your Inftance concerning Salomon is the wideft imaginable from the Purpose. For tho he neither believed Ashteroth, nor Milchom, nor the other Heathen Idols, whom he worshipped, to be true Gods, yet he was certainly guilty not of material, but true

and formal Idolatry; because his direct Intention (tho out of Compliance to his Miftreffes) was to offer divine Honour to their Idols: And his Crime was precifely this, that knowing them to be the Statues of Devils or evil Spirits he paid them the Supreme Worship, which is due to God alone.

As to the Arians, Socinians, and Unitarians mention'd by you; they may likewife be justly charged with Idolatry, if believing Chrift to be no more than a pure Creature, they worship him as God; which I never heard they did, But you fay, they come off with the Diftinction of Latria and Dulia: then I am fure they do not worship him as God; as I shall prove immediately, by explaining the Meaning of that

Distinction

But let us now fee, whether you can stand your Ground against Socinians, Anabaptifts, and Jews without the Help of School-diftinctions, which you declaim fo bitterly againft. Suppole a Socinian should prove his Blafphemy against the Divinity of Christ from thefe Words of St John 15. V. 18. My Father is greather than I. How would you answer him?

G. Very easily, My Lord: for I would tell him thofe Words are to be understood not with Relation to the Divine, but human Nature of Chrift.

L. Very right Sr. But it feems then that School. diftinctions are not always meer Cobwebs, or vain Things that will bear no Weight, but they are fometimes both useful and neceffary to fupport Religion. And pray remember (as you just now exhorted me) that you venture the very Foundation of Chriftian Religion, and your own Soul into the Bargain upon your Diftinction of the foremention'd plain Words of Chrift. For if the Distinction be vain, you are guilty of real Idolatry in Worshipping Chrifi as God. But if Diftinctions be good and legal in a Protestant's