Arminius

I. IT ALWAYS has been, and is now, the chief design of diabolical perverseness,—that he, as the Devil, 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 recently 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, Ειδωλον, 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.) Λατρευειν (ido-latry) signifies, in its general acceptation, "to render service, or worship," "to wait upon;" in Hebrew, עבד: 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. (Malachi i, 6; Psalm xxxvii, 3; l, 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. (Isai. xlii, 8; Gal. iv, 8; Exod. xxxii, 4, 5.) In proof of this, the belly, avarice, and idolatry, are severally said to be the god of some people, and covetous men are called "idolaters." (Phil. iii, 19; Col. iii, 5; Eph. 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 [quia] 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!," (Isai. 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 [ad] 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 [levior] 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 a [pretended] assimilation it is not a likeness. (Isai. 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 אחר: (Exod. xx, 3:) The Second, זר: And the Third, נכר. (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 co-incide, 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 worshippers: Or they were received from their ancestors: Or they were taken from other nations. (Deut. xxxii, 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 offence. 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; Isai. 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 universally, "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; Isai. 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 worshippers 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 [ingenium] 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 uncorruptible God into the similitude of an ox that eateth grass, into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things." (Psalm cvi, 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 [sensum] 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 worshippers. (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. The 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 cvi, 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 [quibus succinit] does not spoil this concord, 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 [vatum] of prophesying poets,—or secretly by the institutes or maxims of the world, (Arnob. lib. vi; Aug. de Civ. Dei, lib. viii, 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 Λατριας, the divine adorations, and to Θρησκειας, 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 IV.) 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, 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 [idolatræ] the worshippers 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,"¹ as the Council of Trent says, (Session xiii, 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 [de novo] anew, for nothing can be changed into that which had no previous existence. (2.) Much less can this worship be paid to the sacrament [extra usum] 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 Cor. x, 16; xi, 25;) Therefore the Roman Catholic Church commits idolatry, as she presents to the sacrament of the eucharist [cultum] 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 [venerantur] 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 or kneeling: 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 xxv,) and when they return thanks to them for the benefits which they receive. (Lombard. lib. iv, dist. 25.) But they have this recourse to the PRAYERS of angels and saints, as their intercessors, mediators, patrons, and advocates, who intercede, (i.) With a pious affection, by which they desire [vota] the wishes of those who pray to them to be fulfilled. (ii.) With their glorious and most holy merits, which [suffragantur] 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, defence, refuge, solace, yea, their only hope, and their safe fortress. But these are titles which belong to God and Christ, as the decorations of their high 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; Isaiah 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. (i.) 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. (ii.) To CHRIST nothing can be more injurious than this; because the Papists say, that Christ is not only an Advocate, but that He is also 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. xv, 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 xxv,) "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 [inutiliter] unprofitably honoured by the faithful; and that resort is vainly made to the sepulchres of saints,² 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. xxv,) that the adoration of latria, or supreme worship, must be given to the cross of Christ on account of the contact [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. xii, 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; when they 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 those things which were performed by Heathen idolaters to the relics which they possessed. To all these particulars must be added, that most shameful illusion,—the multiplication of relics and the substitution [alienarum] of such as belong to other persons, than to those whose names they bear. Hence the origin of that witty saying, "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, altars, vases, and ornaments which belong to them, such as the cross, the chalice and its covers, linen cloths, 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 safe-guard 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 [valeas] 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 sanctify 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 vexing 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. 2. But that the Papists commit the second species of idolatry in the worshipping of images, (Theses IV, VI, & X,) 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 xxv,) "The images of Christ, [Deiparæ] 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 formulary 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 viii.) In the consecration of the image of John the Baptist, the following words occur: "Let this image be the sacred [expulsio] expeller of devils, the advocate of saints, the protector of the faithful, and let its intercession powerfully flourish in this place."—(3.) In the daily practice of the Papists, 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 pretence 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,³ there is a three-fold honour. And here the distinction is produced of λατρεια, "latria" or Divine worship, δουλεια, "dulia" or human worship, and υπερδουλεια, "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 Member 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. (Eph. 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 lawfully given to men on account of their analogical similitude to God, yet, when [religiosa] 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 worshippers, 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 [opinioni] 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. ii, 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 [adhibuit] 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." (Isai. 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. l. ii, c. 2;) it never wished to procure such esteem and veneration for them as belong 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 XVI:) 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 practise 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 "ministering 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, "in subordination to Christ," they in reality destroy such a subordination and introduce a collaterality. 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 collaterality 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 collaterality. (2.) Specially, this collaterality exists [from their own showing] between Christ and the Virgin Mary; as is evident, (i.) From the names under which they invoke her, when they denominate her "the Queen of heaven," "the Mistress of the world," "our salvation, harbour, defence, 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. (ii.) 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 XII,) ought [intercedere] 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 fulness 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 "an idol;" but it was the image of a man. (Gen. xxxi, 34.) Stephen calls the molten calf "an idol," 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," (1 Cor. xii, 2,) 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."

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.