Respondent: Japhet Vigerius
I. It always has been, and is now, the chief design of diabolical
perverseness, — that even the devil himself, should be considered and
worshipped as a deity — than which nothing can be more reproachful and
insulting to the true God; or that all thought and mention of a Deity being
removed, pure atheism might obtain, and, after conscience was taken away, men
might be hurried along into every kind of flagitious wickedness. But since he
could not effect this, on account of the notion of a Deity, and indeed of a
good one, which is deeply impressed on the minds of men; and since he knew it
to be the will of the true God that he should himself alone be considered and worshipped
as God, without any image; (Exod. xx, 3-5; Deut. xxxii, 17; 1 Cor. x, 20;) the
devil has been trying to persuade men to consider and worship as God some
figment of their own brain or some kind of creature, or, at least, to worship
the true God in an image. In former days he had great success in these, his
attempts; and would to God that in our times they were utterly fruitless! We
might then be emboldened to enter on this discussion, merely for the purpose of
knowing what idolatry is, and the description of it which anciently prevailed
among Jews and gentiles, without being solicitous to deliver any admonition or
caution respecting it. But since, alas, this evil holds domination far and wide
in Christendom itself, we will, by divine aid, briefly treat upon it in these
theses, both for the purpose of knowing what it is, and of giving some cautions
and dehortations against it.
II. Commencing, therefore, with the etymology of the word, we say,
Eidwlon an idol, generally, signifies some representation and image, whether it
be conceived only in the mind or framed by the hands, and whether it be that of
a thing which never had an existence, or of something which does exist. But,
according to Scripture usage, and that of the sacred writers, it signifies,
(1.) An image fashioned for the purpose of representing and honouring a deity,
whether true or false. (2.) Every false divinity, whether it be the pure
figment of the human brain, or any thing existing among the creatures of God,
and thus real, according to its absolute essence, because it is something; but
false with regard to its relative essence, because it is not a Divinity, which
yet it is feigned to be, and for which it is accounted. (Exod. xx, 4; Acts vii,
41; Psalm cxv, 4-8; 1 John v, 21; 1 Cor. viii, 4; 1 Thess. i, 9; Col. iii, 5;
Deut. vi, 13; xiii, 6; Matt. iv, 10; Deut. v, 6-9.) Latreuein (idolatry)
signifies, in its general acceptation "to render service, or
worship," "to wait upon"; in Hebrew, db: But in the
Scriptures, and among ecclesiastical writers, it is peculiarly employed about
acts of] religious worship and service; such as these — to render love, honour,
and fear to God — to repose hope and confidence in him — to invoke him — to
give him thanks for benefits received — to obey his commands without exception —
and to swear by his name. (Mal. i, 6; Psalm xxxvii, 3; 1, 15; Deut. vi, 13.)
III. Idolatry, therefore, according to
the etymology of the word, is "service rendered to an idol"; but,
with regard to fact, it is when divine worship is paid to any other than the
true God, whether that be done by an erroneous judgment of the mind, by which
that is esteemed as a God which is no God, or it be done solely by the
performance of such worship, though he who renders it be aware that the idol is
not God, and though he protest that he does not esteem it as a God, since his
protestation is contrary to fact. (Isa. xlii, 8; Gal. iv, 8; Exod. xxxii, 4,
5.) In proof of this, the belly, covetousness, and idolatry, are severally said
to be the god of some people, and covetous men are called
"idolaters." (Phil. iii, 19; Col. iii, 5; Ephes. v, 5.) But so far is
that opinion or knowledge (by which he does not esteem the idol as a god) from
acquitting him of idolatry, who adores, invokes, and kneels to it, that from
the very circumstance of his thus invoking, adoring, and kneeling to an idol,
he may rather be said to esteem that as a god, which, according to his own
opinion, he does not consider to be a god. (1 Cor. x, 19, 20.) This is to say
to the wood, with one portion of which he has kindled the fire of his hearth
and of his oven, and from another has fashioned to himself a god, "Deliver
me; for thou art my god," (Isa. xliv, 15, 17,) and to a stone, "Thou
hast begotten me." (Jer. ii, 27.)
IV. Idolatry is also of two kinds. The
First is, when that which is not God is accounted and worshipped as God. (Exod.
xx, 3-5.) The Second is, when that which is either truly or falsely accounted
for God is fashioned into a corporeal image, and is worshipped in an image, or
according to an image. The former of these is prohibited in the first
commandment: "Thou shalt not have other gods," or "another god,
before me," or "beside me." The latter, in the second command,
"Thou shalt not make unto thyself any likeness; thou shalt not bow down
thyself to them, nor serve them." (Exod. xx, 3-5; 1 Cor. x, 7.) From this,
it appears, that idolatry may also be considered in another view, and in three
different ways. The First mode is, when the true God is worshipped in an image.
The Second is, when a false god is worshipped. The Third, which partakes of
both, is when a false god is worshipped in an image. The first mode is of a
more venial description than the second, according to that passage, "And
it came to pass, as if it had been a light thing, for Ahab to walk in the sins
of Jeroboam," who had worshipped Jehovah in calves, and had taught others
to do the same, "that he went and served Baal, and bowed himself down
before him." (1 Kings xvi, 31.) The third mode is the worst of all; for it
consists of a double falsehood, of a feigned divinity, to whom such worship
does not belong, and of an assimilated divinity, when of The One to whom it is
an assimilation, it is not a likeness. (Isa. xl, 19, 20; Jer. x,
14) Varro has observed that, by the last
of these modes, all fear of God has been taken away, and error has been added
to mortals.
V. In the prohibition, that the children
of Israel should have no God except Jehovah, the Scriptures employ three words
to express "another God." The first is r j a (Exod. xx, 3) The second, d z and the third, r k r (Psalm lxxxi, 9.) The first signifies,
generally, "any other god"; the second, "a strange god; , and
the third, "a strange and foreign god." But though these words are
not so opposed to each other, as not occasionally to coincide, and to be
indiscriminately used about a god that is not the TRUE ONE; yet, from a
collation of them as they are used in the Scriptures, it is easy to collect
that "another god" may be conceived under a three- fold difference;
for they were either invented by their first worshipers; or they were received
from their ancestors, or they were taken from other nations. (Deut. xxxi, 16,
17.) The last of these occurs, (1.) Either by some necessity, of which David
complains, when he says, "They have driven me out this day from abiding in
the inheritance of Jehovah, saying, Go, serve other gods.(1 Sam. xxvi, 19.)
(2.) Or by persuasion; as the heart of Solomon was inclined by his wives to
worship other gods. (1 Kings xi, 4, 5.) (3.) Or by the mere choice of the will;
as Amaziah took the gods of the children of Seir, after he had come from the
slaughter of the Edomites. (2 Chron. xxv, 14.) In these degrees the Scriptures
present to us a difference between a greater and a less offense. For since
Jeroboam is frequently accused of having made Israel to sin and of increasing
the crime of idolatry; (1 Kings xii, 30; xiv, 16;) and since the children of
Israel are often said to have "provoked God to jealousy with strange gods,
whom they knew not and whom their fathers did not fear," (Deut. xxxii,
16,) it appears that the invention or fabrication of a new god is a more
grievous crime, than the adoration of "another god" whom they
received from their ancestry. And since it greatly contributes to the dishonour
and reproach of Jehovah, to take the gods of foreign nations as objects of
worship, by which, those gods plainly seem to be preferred to Jehovah, and the
religion of those nations, to the law of Jehovah, this crime, therefore, is, of
all others, by far the most grievous. (Jer. ii, 11, 13.)
VI. In the prescription of the second
command, that nothing which is esteemed as a god be worshipped in an image, the
Scriptures most solicitously guard against the possibility of the human mind
finding out any evasion or lurking place. For, with regard to the matter, they
forbade images to be made of gold and silver, the most precious of the metals,
and therefore, of any metal whatever, or of wood or stone. (Exod. xx, 23; Isa.
xliv, 12 13; Jer. ii, 27.) It prohibits every form, whether the image represent
a living creature, any thing in the heavens, the sun, the moon, or the stars;
any thing on the earth or under the earth, a man, a quadruped, a flying
creature, a fish or a serpent, or a thing that has no existence, but by the
madness and vanity of the human brain is compounded of different shapes, such
as a monster, the upper parts of which are human, and the lower parts those of
an ox; or one whose upper parts are those of an ox, and the lower, those of a
man; or one, the higher parts of which are those of a beautiful woman, and the
lower those of a fish, terminating in a tail. It prohibits every mode of making
them, whether they be formed by fusion, by sculpture, or by painting; (Jer. x,
3, 9, 14; Ezek. viii, 10, 11;) because it says uinversally, "Thou shalt
not make unto thee any likeness." And it adds a reason which excludes
generally every kind of material and every method of fabrication: "For ye
saw no manner of similitude, on the day that the Lord spake unto you in Horeb
out of the midst of the fire. Take ye, therefore, good heed unto your souls,
lest ye corrupt yourselves, and make you a graven image, the similitude of any
figure," &c. (Deut. iv, 15-19.)
VII. But with regard to the mode of worship,
and to the actions pertaining to it, scarcely any thing can be devised or
invented, and can be performed to idols, (that is, both to false deities
themselves and to the images of false divinities, and to those of the true
God,) which is not expressly said in the Scriptures to be hateful to God, that
no one may have the least pretext for his ignorance. For the Scriptures take
away all honour and service from them, whatever may be the manner in which they
are performed, whether by building temples, high places or groves by erecting
altars, and by placing images upon altars; or by offering sacrifices, burning
incense, by eating that which is offered in sacrifice to idols, by bending the
knees to them, by bestowing kisses on them, and by carrying them on their
shoulders. (Exod. xx, 5; 1 Kings xi, 7; xii, 31-33; 2 Kings xvii, 35; Ezek.
viii, 11; Num. xxv, 2; 1 Kings xix, 18; Isa. xlv, 20; Jer. x, 5.) The
Scriptures also prohibit men from placing hope and trust in idols, forbid
invocation, prayers and thanksgivings to be directed to them, and will not
suffer men to fear them and to swear by them; because idols are as unable to
save as to inflict injury. (Psalm cxv, 8; Jer. v, 7.) The Scriptures do not
permit men to yield obedience to idols, because a graven image is a teacher of
lies and vanity; (Jer. ii, 5-8, 20; xi, 8-13;) and false gods often require of
their worshipers those things from which all nature, created and uncreated,
that of God and of man, is most abhorrent. (Lev. xviii, 21.)
VIII. But, because the human mind is
both inclined and fitted to excogitate and invent excuses, nay even
justifications, for sins, particularly for the sin of idolatry, and because the
pretext of a good intention to honour the Deity serves the more readily as a
plea for it, this propensity of mind, on account of conscience not equally accusing a man either for
the worship which he offers to a false divinity, or for that which he presents
to the true God in an image, as it does for the total omission of worship, and
for a sin committed against the rules of equity and goodness which prevail
among mankind; our attention will be profitably called to the consideration of
what is the judgment of God concerning this matter, by whose judgment we must
stand or fall. Let us take our commencement at that species by which the true
Deity is worshipped in an image, as Jehovah was in the calf which Aaron
fashioned, and in those which were made by Jeroboam. (Exod. xxxii, 4; 1 Kings
xii, 28.) God has manifested this, his judgment, by his word and by his acts.
(1.) First, by his word of declaration, God has shewn what are his sentiments
both concerning the fabrication of an image and the worship offered to it. The
Fabrication, he says, is "a changing of the glory of the incorruptible God
into the similitude of an ox that eateth grass, into an image made like to
corruptible man, and to birds, and to four- footed beasts, and creeping
things." (Psalm civ, 20; Rom. i, 23.) But the Worship, he says, is
offered, not to God, whom they wished to represent by an image, but to the calf
itself, and to the image which they had fabricated. (1 Kings xii, 32.) For
these are his words: "They have made them a molten calf, and have
worshipped it, and have sacrificed thereunto." (Exod. xxxii, 8.) And St.
Stephen says, "They made a calf in those days, and offered sacrifice unto
the idol." (Acts vii, 41.) On this account also he calls them, "gods
of gold and silver," "other gods and molten images." (Exod.
xxxii, 31; 1 Kings xiv, 9.) Secondly, by His word of threatening, by which he
denounces destruction to those who worshipped the calf that Aaron formed, and
to Jeroboam and his posterity. (Exod. xxxii, 9, 10; 1 Kings xiv, 10, 11.) (2.)
God has also displayed his judgment about idolatry by his acts. He not only
fulfilled this, his word of threatening, by cutting off Jeroboam and his
posterity, (2 Chron. xiii, 15-20,) and by destroying many thousands of the
Israelites; (Exod. xxxii, 28;) but likewise by chastising similar sinners by
another horrible punishment, that of blindness, and of being delivered over to
a reprobate mind." (Rom. i, 24-28.)
IX. Such, then, is the judgment of God concerning that species of
idolatry which is committed with the intention of worshipping that God who is
truly God. Let us now see how severe this judgment is against that species in
which the intention is to offer worship to that which is not the true God, to
another god, to Moloch, Baal, Chemosh, Baal-peor, and to similar false gods,
though they were esteemed as gods by their worshipers. (Deut. xxix, 17; xxxii,
14-17.) Of this, his judgment, God has afforded most convincing indications,
both by his word and his acts. In this word of declaration two things occur,
which are most signal indications of this. First is, that he interprets this
act as a desertion of God, a defection from the true God, a perfidious
dissolution of the conjugal bond by spiritual adultery with another, and a
provoking of God himself to jealousy. The Second is, that he says this adultery
is committed with demons and devils. For these are some of the strains of Moses
in his very celebrated song: "They sacrificed unto devils, not to God; to
gods whom they knew not," &c. (Deut. xxxii, 17.) And the royal
psalmist sings thus: "They sacrificed their sons and their daughters unto
devils, unto the idols of Canaan," (Psalm civ, 37, 38,) which they did
when they compelled any of their offspring to pass through the fire to Moloch.
(Lev. xviii, 21.) The apostle Paul agrees with this when he says, "The
things which the gentiles sacrifice, they sacrifice to devils and not to
God"; (1 Cor. x, 20;) whether this signifies, that some demon lay
concealed in those images; or that those sacred rites were performed according
to the will and prescription of demons, either openly, by oracles, responses,
and the verses of prophesying poets, or secretly by the institutes or maxims of
the world, (Arnob. lib. 6; Aug. de Civ. Del. lib. 8, 23,) that is, of wicked
people, of whom Satan is called "the prince," and among whom he is
said to have his throne. (1 Pet. iv, 3; 2 Cor. iv, 4; Rev. ii, 13.) The
denunciations of punishments for this crime, and the execution of these
threats, are described generally throughout the whole of the sacred Scriptures.
X. If the things, thus explained from the Scriptures, be applied
to Latriav, the divine adorations, and to Qrhskeiav, the religious ceremonies
or superstitions which are employed in the popish church; it will clearly
appear, that she is guilty of the crime of the two-fold idolatry which has now
been described. (Thesis 4.) Of the First Kind she renders herself guilty,
because she presents divine worship to the bread in the Lord’s supper, to the
virgin Mary, to angels and departed saints, to the relics of Christ’s cross and
of the saints, and to things consecrated. Of the Second Kind she renders
herself guilty, because her members worship, in an image, God, Christ, the
cross of Christ, the virgin Mary, angels and saints. Each of these charges
shall be demonstrated; and, we will confirm them in as brief a manner as
possible, after having closed up all the evasions, through which the worshipers
of idols try to creep out when they are held fast bound.
XI. 1. First. Concerning the sacrament of the Lord’s supper, to
which "all the faithful in Christ, according to the method always received
in the Roman Catholic church, present in veneration the worship of
latria, or supreme adoration, which is due to the true God. Nor is this
most holy sacrament to be the less adored because it was instituted by Christ
our Lord, that it might be received, as the Council of Trent says, (Session 13,
5,) when it frees us from one part of the sacrament. To this we subjoin, in the
discharge of another part of the duty we have undertaken: But the worship of
latria or supreme adoration, cannot be paid to the sacrament of the eucharist
without idolatry. (1.) It cannot be paid even in the use of the eucharist,
because bread continues to be bread still, with regard to its substance, and it
is not transubstantiated or changed into the body of Christ by consecration.
For the eucharist would thus cease to be a sacrament, of whose essence it is to
consist of an external thing; and the body of Christ would thus begin to exist
anew; for nothing can be changed into that which had no previous existence.
(2.) Much less can this worship be paid to the sacrament in its abuse. Because,
though a legitimate consecration might be supposed to have the power of
transubstantiating, yet an illegitimate consecration cannot effect a
transubstantiation. For all right of consecration depends on the divine
institution: but a consecration to adore, and not to receive, is foreign to the
design of the institution, and therefore inefficacious. (Matt. xxvi, 26; 1
Corinthians x, 16; xi, 25.) Therefore, the Roman Catholic church commits
idolatry, as she presents to the sacrament of the eucharist the service of
latria, or supreme adoration, which is due to the true God alone.
XII. Secondly. In the worship which the papists perform to the
virgin Mary, angels and departed saints, we say they commit idolatry in two
ways — in reference to the act of adoring them, and to that of invoking them.
(1 Kings xix, 18; 2 Kings xvii, 11,16, 35.) (1.) In adoring them, when they do
reverence to all and to each of them by altars, masses, festivals or holy days,
vigils, fasts, images, candles, offerings, by burning incense, by vows,
pilgrimages, and genuflections. All these acts relate to latria or supreme
adoration, and to divine worship, when presented to the true God according to
his will, or to false gods through the superstition of men. (2.) In invoking
them, when the papists "betake themselves to the prayers, and to the help
and assistance, afforded by the saints," as the Council of Trent says,
(Session 25,) and when they return thanks to them for the benefits which they
receive. (Lombard. lib. 4, dist. 25.) But they have this recourse to the
Prayers of angels and saints, as their intercessors, mediators, patrons and
advocates, who intercede. (1.) With a pious affection, by which they desire the
wishes of those who pray to them, to be fulfilled. (2.) With their glorious and
most holy merits, which are presented in favour of those who, with suppliant
intreaties, require their prayers. They have this recourse, also, to the Help
and Assistance of angels and saints, as to auxiliaries or helpers, preservers
and the guardians of grace and glory; that is, the liberal dispensers of all
blessings, their deliverers in necessities, whom they also denominate their
life, salvation, safety, hope, defense, refuse, solace, yea, their only hope,
and their safe fortress. But these are titles which belong to God and Christ
alone, as the decorations of the highest excellence, wisdom, benevolence and
power; than which nothing can be conceived more illustrious, as is manifest
from the Scriptures, in which these titles are read as attributed to God and
Christ; (Psalm xlvi, 1, 2; xviii, 1, 2; xxxvi, 7, 10; lxii, 2, 3, 6; Isa. xlv,
20; Acts iv, 12;) when the supreme honour of invocation and adoration is
offered to them by holy men. And though the turpitude of this idolatry be
exceedingly foul and disgusting, yet how immensely is it aggravated by
rendering the reason which serves as a pretext to them for that deed; than
which reason nothing can be imagined to be more injurious to God and Christ.
(1.) To God, when the papists say that our heavenly Father has given half of
his kingdom to the blessed virgin, the queen of heaven, whom they also
denominate "the mistress of the world," "the star of the
sea," "the haven or port of salvation," and "God";
(Gul. Biel. in Can. Miss. Lect. 80;) and when they say that since God has both
justice and mercy, he retains the former of these himself, but has granted the
exercise of mercy to his virgin mother, and therefore, that we must appeal from
the court of the justice of God to the court of the mercy of his mother. (2.)
To Christ, nothing can be more injurious than this; because the papists say
that Christ is not only an advocate, but that he is a judge, and as such, will
discuss all things, so that nothing will remain unpunished; and therefore, that
God has provided for us a female advocate, who is full of mildness and suavity,
and in whom is found nothing that is harsh or unpleasant, who is, also, on this
account, called "the throne of Christ," on which he reposed. (Anton.
page 4, tit. 15, cap. 14.)
XIII. Thirdly. That the papists defile
themselves with idolatry in paying reverence to the relics of the cross of
Christ and of the saints, by performing unto them acts both of adoration and of
invocation, is proved, partly from their own confession, and partly from the
very exercise of those religious acts which they offer to them. (1.) The Council
of Trent publishes the confession, when it says, (Session 25,) "Those
persons are to be wholly condemned, who affirm that honour and veneration are
not due to the relics of saints; or that those relics, and other sacred
monuments, are unprofitably honoured by the faithful; and that resort is vainly
made to the sepulchers of saints, for the purpose of obtaining their
assistance." The next confessor on this subject is "the angelical
doctor," who is believed to have written all things well concerning
Christ. For he says, (Sum.
p. 3, Qu, 25,) that the adoration of latria, or supreme worship,
must be given to the cross of Christ on account of the contract into which
it came with the members of the body of Christ. This is a reason quite
sufficient to Antoninus to affirm (Anton. p. 3, tit. 12, c. 5) that not only is
the cross of Christ to be adored, but likewise all things belonging to it — the
nails, the spear, the vestments, and even the sacred tabernacles. In accordance
with these confessions, the Roman Catholic church sings, "Behold the wood
of the Cross! We adore thy cross, O Lord." (2.) Another method the papists
have of declaring their idolatry by various acts — when they adorn the relics
of the cross of Christ and of the saints, with gold, silver, and jewels; when
they wrap them in fine lawn napkins and in pieces of silk or velvet; when they
carry them about with great pomp, in processions instituted for the purpose of
returning thanks and making requests; when they place them on altars; when they
suspend before these relics gifts and curses; when they present them to be
viewed, kissed, and adored by kneeling, and thus themselves adore them; when
they light wax candles before them, burn incense to them; when they consecrate
churches and altars by their presence, and consider them as rendered holy; when
they institute festivals to them; when they celebrate masses to their honour,
under this idea, that masses celebrated upon an altar on which relics are
placed, become more holy and efficacious; when they undertake pilgrimages to
them; when they carry them about as amulets and preservatives; when they put
them upon sick people; when they sanctify their own napkins or handkerchiefs,
their garlands, and other things of the same kind, by touching them with these
relics, that they may serve for the same purposes; because they think that
grace and a divine virtue exist in them, which they seek to obtain from them by
invocations, and other services performed before them; they use them for
driving away and expelling devils and bad spirits; and they do all these things
which the heathen did to the relics of their idolatry. To all these
particulars, must be added that most shameful illusion — the multiplication of
relics, and the substitution of such as belong to other persons than to those
whose names they bear. Hence, the origin of that witty saving, "The bodies
of many persons are honoured on earth, whose souls are burning in everlasting
torments." (Cal. de relig.)
XIV. The Fourth specimen, partly of the
same idolatry, and partly of a superstition much worse than that of the
heathens, the papists afford not only in the dedications and consecrations of
churches, alters, vases, and ornaments which belong to them, such as the cross,
the chalice and its covers, linen clothes, the vestments of priests, and of
censers; also in the consecration of easter wax candles, holy water, salt, oil
for extreme unction, bells, small waxen figures like dolls, each of which they
call "Agnus Dei," and of cemeteries or burial grounds, and things of
a similar kind, but likewise in the use of things thus consecrated, for the
papists pray in these consecrations, that God would furnish or inspire the
things now enumerated, with grace, virtue and power to drive away and expel
bodily and spiritual evils, and to bestow the contrary blessings; they use them
as actually possessed of such grace and virtue; and perform to them religious
worship. We will here produce the following few instances of this matter: They
have ascribed remission of Sins to visitations of churches thus consecrated.
They use the following words, among others, in their formularies of
consecrations, on the cross to be consecrated: "Deign, O Lord, to bless
this wood of the cross, that it may be a saving remedy to mankind, that it may
be the solidity of faith, the advancement of good works, the redemption of
souls, and a safeguard against the fierce darts of enemies." In the
formularies on holy water, these words occur: "I exorcise or adjure thee,
O creature of water, that thou become exorcised water to put to flight all the
power of the enemy, to root him out, and to displant friendly greetings with
his apostate angels," &c. This is part of the formulary in the
consecration of salt: "I exorcise or adjure thee, O creature of salt, that
thou be made exorcised salt for the salvation of believers, that thou mayest be
healthful soundness of soul and body to those who receive thee," &c.
Also, the following words: "Deign, O Lord, to bless and sanctity this
creature of salt, that it may be, to all who take it, health of mind and body;
and that what thing soever shall be sprinkled with it, may be devoid of all
filth or uncleanliness, and of every attack of spiritual wickedness." But
they attribute to the consecrated small wax figures, which they call "Agni
Dei," the virtue of breaking and removing every sin, as the blood of
Christ does; and, according to this opinion, they use the same things, reposing
their hope and confidence in them, as if they were actually endued with any
such power.
XV. But that the papists commit the
second species of idolatry in the worshipping of images, (Theses 4, 6, &
10,) is abundantly proved from their own confession, the forms of consecration,
and their daily practice. (1.) Their own confession may be found in the canons
and decrees of the Council of Trent, in which it is affirmed, (Session
25,)" The images of Christ, of the blessed virgin, and of other saints,
are to be held and retained, especially in churches; and due honour and
veneration are to be exhibited to them; so that by the images which we kiss,
and before which we uncover our heads, and prostrate ourselves, we adore
Christ, and venerate the saints whose likenesses those images bear; this is
what was sanctioned by the second Nicene Council." Let the acts of that
Council be inspected, and it will appear that the adoration and invocation
which were established by it, are mere idolatry. To these, let Thomas, and the
multitude of their divines, be added, who are of opinion that images must
receive the same services of adoration, as those with which the prototypes
which they represent are worshipped. (2.) The formularies of their
consecrations make a similar declaration; for the image of the virgin Mary is
consecrated in the following form: "O God, sanctify this image of the
blessed virgin, that it may bring the help of saving aid to thy faithful
people, if thunder and lightning prevail; that hurtful things may be the more
speedily expelled; that inundations caused by rains, the commotions of civil
wars, or the devastations committed by pagans, may be repressed and appeased at
its presence. (1 Kings 8.) In the consecration of the image of John the
Baptist, the following words occur: "Let this sacred image be the expeller
of devils, the invoker of angels, the protector of the faithful, and let its
intercession powerfully flourish in this place." (3.) In the daily
practice of the papist, most of those acts, both of adoration and invocation,
are performed to images, which we have already mentioned as having been exhibited
to the saints themselves; and they usually perform those acts which they
think due to the saints, to their images, or in their images, but seldom
indeed do they by a pure mental glance look up to the saints themselves,
being under the influence of this opinion — that the honours which they thus
pay to images belong to the prototypes themselves, and therefore that the
prayers which they address to them will by this means be the more readily and
speedily heard and answered.
XVI. The papists do not indeed deny,
that they present this worship, these services, and acts both of adoration and
invocation, to the sacrament of the eucharist, to the virgin Mary, to angels
and departed saints, to relics and things consecrated, and to these images: at
least they are unable to deny this, except by an evident untruth. Yet they
excuse themselves under the pretense of certain exceptions and distinctions,
which they consider to be of such value and power, as to exempt from idolatry
those acts which are performed by themselves with such an intention of mind,
but which, when performed by others, are really idolatrous. These exceptions
are, First. According to the three-fold excellence of divine, human and
intermediate, there is a three-fold honour. And here the distinction is produced
of Latreia "latria" or divine worship, douleia "dulia" or
human worship, and uperdouleia "hyperdulia" or intermediate, or
between both. To this may be added what they say, that most of the acts which
relate to this worship are analogous. The Second exception is from the
intention of those who offer those religious services. The Third is in the
difference between intercession and bestowing, that is, between the office of
mediator as discharged by the popish saints, and as discharged by Christ
Jesus. The Fourth is in the distinction between an image and an idol.
XVII. The First subterfuge has three
members. To the first of these we reply, (1.) The Scriptures do not acknowledge
any excellence that is called "hyperdulia or intermediate," or that
is different from divine excellence except what is according to the functions,
graces and dignities through which some rational creatures, by divine command,
preside over others and minister to them — men as long as they remain in this
mortal life — and angels to the end of the world. Therefore, no homage paid to
a creature is pure from idolatry, except that which is offered to superiors who
live in this world, and which is approved by the Scriptures. (Psalm lxxxii, 1,
6; John x, 35.) (2.) That intermediate excellence, and the worship which is
accommodated to it, are rejected by the Scriptures, since they condemn the
"worship paid to angels" (Col. ii, 18,) and commend Hezekiah for
having "broken in pieces the brazen serpent that Moses had made; for unto
those days the children of Israel did burn incense to it." (2 Kings xviii,
4) To the second monster of this subterfuge we reply, the distinction of
worship into latria and dulia is vain in this case; for the apostle claims the
worship of dulia which the papists call an inferior or human adoration
for the true God alone, when he blames the gentiles for having "done
service to those which by nature are no gods." (Gal. iv, 8.) And this
word, in its general acceptation, signifies the service which ought to be
performed, or which lawfully can be, to those only with whom we have to do
according to godliness, and this according to the law which is either common to
mutual charity, (Gal. v, 13,) or that which has a more particular reference to
such persons as have constant transactions with each other. (Ephes. vi, 5, 6.)
But with those persons to whom the present discussion relates, (placing the
angels as an exception,) we have according to godliness no transactions,
neither are we bound, by any law, to them for service. To the third member our
answer is, (1.) To offer sacrifice, to burn incense, to erect churches and
altars, to make vows, to institute festivals, fasts and pilgrimages, to
angels or saints, and to swear by their names, and not analogical or
relative services, but univocal or having one purpose, and such as are due only
to the true God. (2.) Though prostration itself is law fitly given to men on
account of their analogical similitude to God, yet, when it is an act of
religion, it is considered as so peculiarly due to God, that the whole of
divine worship is designated by it alone. (1 Kings xix, 18; Matt. ix, 18.)
Christ likewise denies prostration to the devil, (Matt. iv, 8,) and the angel
in the Apocalypse refuses it when offered to himself. (Rev. xix, 10.)
XVIII The distinct intention of the
worshipers, is the Second subterfuge that they use to remove from themselves
the idolatries of every kind of which they have been accused. In the first of
these intentions they say, concerning the adoration of the sacrament of the
Lord’s supper, that their intention is to honour, not the bread, but the true
body of Christ. In the second, that the adoration, even divine adoration
itself, which they perform to a creature, is not offered to it as to God; that
is, they perform the acts of worship with the design of procuring for the
creature such esteem and veneration as in reality belongs only to the divine
Majesty. In the third, that by giving honour to a creature, they do not stop
there, but that God may be glorified in and through the creature. (Greg. de
Val. lib. 2, c. 1 & 3.) In the fourth, that they do not honour the image
itself, but its prototype. To all these distinctions we reply, (1.) The deed is
in every case contrary to the intention; and they in reality do the very thing
which, in their intention, they profess themselves desirous to avoid. (2.) The
judgment of God is adverse to their intention; for he does not interpret the
deed from the intention, but forms his judgment of the intention from the deed.
God himself has exposed an intention that is in accordance with such a deed,
although the man who does it puts in his protestation about his contrary
intention. This intention is evident from the following passages: "They
have made them a molten calf and have worshipped it, and have sacrificed
thereunto, and said, these be thy gods, O Israel, which have brought thee up
out of the land of Egypt." (Exod. xxxii, 8.) "He falleth down unto it
and worshippeth it, and prayeth unto it, and saith, Deliver me, for thou art my
god." (Isa. xliv, 17.) "They sacrificed unto devils, not to
God," &c. (Deut. xxxii, 17.) (3.) We add, if these distinctions
possess any validity, neither Jews nor heathens could at any time have been
accused of having committed idolatry; for, by the same distinctions as these,
they would be able to justify all their acts of worship, whether offered to a
true or to a false deity, to the supreme God, to inferior divinities, or to an
image. For on these principles their intention never feared the works of
their own fingers, but those persons after whose image such works were formed,
and to whose names they were consecrated. Their intention never honoured
angels, demons, or the minor gods, except that such services should redound to
the honour of the supreme Deity; (Lactan. Inst. 1. ii c. 2;) it never wished to
procure such esteem and veneration for them as belongs solely to the majesty of
God supreme; and it never worshipped a false deity.
XIX. The Third exception has a special
tendency to justify the invocation of the virgin Mary and the saints; (Thesis
16;) for the papists say that they invoke them, not as the prime authors and
donors of blessings; nor as Christ, whom God the Father hath constituted the
high priest, and to whom he has given all power in heaven and on earth; but
that they invoke them, in truth, as friends, intercessors and donors, yet in
subordination to Christ. To this we reply, First, from the premises which they
grant, they may themselves be convicted of idolo-dulia, or inferior worship offered
to idols; for they confess that the invocation which they practice to the
virgin Mary and to saints is the adoration of dulia. But they fabricate idols
of the virgin Mary and of saints before they invoke them by heresy, both by
falsely attributing to them the faculty of understanding their prayers, of
interceding for sinners, not only feelingly, but also meritoriously, and of
granting the things requested, and by presenting to them, as possessed of these
qualifications, the worship of invocation; for this is the mode by which an
idol is fabricated of a thing that has had a real existence. To this argument
strength is added from the circumstance that, although these saints might know
the things for which the papists pray, might intercede for them with a pious
feeling, and, as spirits," might bestow what they have requested; yet as
they could not bestow them, "with power" they ought not to be
invoked. Secondly. By the words, "insubordination to Christ," they in
reality destroy such a subordination and introduce a collaterally. If this be
true, then on that very account they are likewise idolaters; because the
worship, which God the Father wishes to be given to his Son, is that of latria,
or divine adoration. For it is the will of the Father, "that all men should
honour the Son, even as they honour the Father." (John v, 23.) But
subordination is removed, and collaterally is introduced, (1.) Universally,
when all these saints are said, by their own merits, to intercede for and to
obtain blessings, and to dispense the blessings thus obtained, which are two
tokens of the eversion of subordination and of the introduction of
collaterally. (2.) Specially, this collaterally exists from their own
showing between Christ and the virgin Mary; as is evident, (1.) the names under
which they invoke her, when they denominate her "the queen of
heaven," "the mistress of the world," "our salvation,
harbor, defense, refuge and solace," who is able to command our Redeemer
in virtue of her authority as his mother. These expressions place Christ in
subordination to her. (2.) But this is likewise evident, from the cause on
account of which they say she ought to be invoked. As a Female Advocate,
because, since Christ is not only a man and an advocate, but likewise God and a
Judge, "who will suffer nothing to pass unpunished; the virgin Mary, as
having in her nothing that is harsh and unpleasant, but being all mildness and
suavity," (Thesis 12,) ought to act as intercessor between him and
sinners. And as a Female Dispenser of Blessings; because "God the Father
has given half of his kingdom to her, (that is, to administer his mercy while
he reserves the exercise of justice to himself,") and has conferred upon
her a plenitude of all grace, that out of her fullness all men may receive.
This is nothing less than to hurl Christ from his throne, and to exalt the
virgin Mary in his place.
XX. The Fourth subterfuge is the
distinction between an image and an idol. The papists say, an image is the
likeness of something real; an idol, that of something false. When Bellarmine
explains this definition, he commits a fallacy; for, in interpreting
"something false," he says, since it is a being, it is not that which
it is feigned to be, that is, God. But that the difference which he here makes is
a false one, many passages of Scripture prove. The image which Rachael
purloined from her father, is called "anidol"; but it was the image
of a man. (Gen. xxxi, 34.) Stephen calls the molten calf "anidol,"
and it was made to represent the true God. (Acts. vii, 41.) The calves of
Jeroboam were representations or images of Jehovah, yet they are called
"idols" by the Greek and Latin translators. (1 Kings xii, 28.) Micah’s
image is also called "an idol" and yet it was "set up" to
Jehovah. (Judges xvii, 4; xviii, 31.) Among the "dumb idols" unto
which, the apostle says, the Corinthians "were carried away," were
statues of men, and probably images of "four-footed beasts, of creeping
things, and of birds." (Rom. i, 23.) Yet Bellarmine would with difficulty
prove that these are things, which have no existence. Wherefore if an idol be
that which is nothing, that is, a sound without reality and meaning, this very
distinction, which is purely an invention of the human brain, is itself the
vainest idol, nay one of the veriest of idols. Such likewise are those
distinctions and intentions which have been invented, for the establishment of
idols and of the impious and unlawful adoration of idols, by the church of the
malignants, by the mother of fornications, who resembles the "adulterous
woman" mentioned in Prov. xxx, 20:
"She eateth and wipeth her mouth, and saith, I have done no
harm," or "I have not wrought iniquity."
Corollary
It can be proved by strong arguments
from the Scriptures, that the Roman pontiff is himself an idol; and that they
who esteem him as the personage that he and his followers boastingly depict him
to be, and who present to him the honour which he demands, by those very acts
shew themselves to be idolaters.
