unlesse as Monuments of friends, or of men worthy remembrance:  For such use of an Image, is not Worship of the Image; but a civill honoring of the Person, not that is, but that was:  But when it is done to the Image which we make of a Saint, for no other reason, but that we think he heareth our prayers, and is pleased with the honour wee doe him, when dead, and without sense, wee attribute to him more than humane power; and therefore it is Idolatry.

Seeing therefore there is no authority, neither in the Law of Moses, nor in the Gospel, for the religious Worship of Images, or other Representations of God, which men set up to themselves; or for the Worship of the Image of any Creature in Heaven, or Earth, or under the Earth:  And whereas Christian Kings, who are living Representants of God, are not to be worshipped by their Subjects, by any act, that signifieth a greater esteem of his power, than the nature of mortall man is capable of; It cannot be imagined, that the Religious Worship now in use, was brought into the Church, by misunderstanding of the Scripture.  It resteth therefore, that it was left in it, by not destroying the Images themselves, in the conversion of the Gentiles that worshipped them.

How Idolatry Was Left In The Church The cause whereof, was the immoderate esteem, and prices set upon the workmanship of them, which made the owners (though converted, from worshipping them as they had done Religiously for Daemons) to retain them still in their houses, upon pretence of doing it in the honor of Christ, of the Virgin Mary, and of the Apostles, and other the Pastors of the Primitive Church; as being easie, by giving them new names, to make that an Image of the Virgin Mary, and of her Sonne our Saviour, which before perhaps was called the Image of Venus, and Cupid; and so of a Jupiter to make a Barnabas, and of Mercury a Paul, and the like.  And as worldly ambition creeping by degrees into the Pastors, drew them to an endeavour of pleasing the new made Christians; and also to a liking of this kind of honour, which they also might hope for after their decease, as well as those that had already gained it:  so the worshipping of the Images of Christ and his Apostles, grow more and more Idolatrous; save that somewhat after the time of Constantine, divers Emperors, and Bishops, and generall Councells observed, and opposed the unlawfulnesse thereof; but too late, or too weakly.

Canonizing Of Saints The Canonizing of Saints, is another Relique of Gentilisme:  It is neither a misunderstanding of Scripture, nor a new invention of the Roman Church, but a custome as ancient as the Common-wealth of Rome it self.  The first that ever was canonized at Rome, was Romulus, and that upon the narration of Julius Proculus, that swore before the Senate, he spake with him after his death, and was assured by him, he dwelt in Heaven, and was there called Quirinius, and would be propitious to the State of their new City:  And thereupon the Senate gave Publique Testimony of his Sanctity.  Julius Caesar, and other Emperors after him, had the like Testimony; that is, were Canonized for Saints; now defined; and is the same with the Apotheosis of the Heathen.