Common Places, Part 2 · Chapter 4 · Section 1
In Iud. 2, 11 Looke in Iud. 12, 19.THe word Idolatrie is a Gréeke word, and a compound of foreign and foreign, and is nothing elſe, but The worſhipping of idols. And foreign is deriued of this word foreign, which ſignifieth, What an idoll is.A forme, or (as if ye did ſaie) A ſhape. But an idoll (as we now ſpeake of) is euerie forme or figure, which men hauehave inuented vntounto themſelues, to reſemble and expreſſe God. And as there be found out ſundrie and manifold matters of theſe formes; ſo be there alſo diuers kinds of idols. Wherevpon, if the matter be ſtones, wood, or metall, whereby God is outwardlie counterfeited, to the intent he ſhould be there worſhipped; thoſe be groſſe and moſt manifold idols. There may be vſed alſo a ſpirituall matter, which then happeneth, when thoſe formes and images are nothing elſe, but conceits of the hart and mind; which men doo frame to themſelues to repreſent GOD himſelfe; not as the ſcripture declareth him, but according to their owne opinion and raſhneſſe. Wherefore, according to the properties of the matter, Viſible idols and inuiſible.an idoll is diuided into two kinds; the one is outward or viſible, and hath recourſe to the outward ſenſes of men; but the other is inward, that is, wrought in the inward parts of the mind. There be alſo two parts of religious worſhipping. The one is inward, whereby we beléeue in God himſelfe, truſt in him, giuegive him thanks, ſubmit our ſelues and all that we hauehave vntounto him, and deuoutlie call vponupon him in our praiers: in theſe actions (no doubt) conſiſteth the inward worſhipping. But the other part hath outward tokens, wherein we giuegive a teſtimonie of this mind of ours, by proſtrating the bodie, and bowing the knée, by vncouering the head, by ſpeaking, and by exerciſing rites and ceremonies by God appointed. And this is an outward worſhipping or adoration.
2 But we muſt note, Outward ſignes of worſhipping are giuen vntounto princes.that ſuch outward kind of ſignes of bowing the bodie, or knées, and ſuch other like, are doone alſo vntounto creatures: I meane vntounto princes and kings, which in earth doo repreſent vntounto men the authoritie of God, and doo ſupplie his place in the adminiſtration of things. And verelie, then they are nothing elſe to be eſtéemed, but certeine ſure teſtimonies, whereby, as manie as are ſubiects, doo trulie and from the hart confeſſe, that they in the name of God will be ſubiect and obedient vntounto ſuch powers, ſo farre as pietie and the word of God ſhall permit. But we muſt beware, leſt in our inward iudgement we attribute more vntounto them than is méet; or expect more of them than their power and might is able to performe: for otherwiſe we ſhould not ſcape idolatrie. Wherefore, if anie, by bowing himſelfe to his prince, would ſignifie that he can not erre; and that it is lawfull for him to doo whatſoeuer him liſteth, to command anie thing whatſoeuer his pleaſure is: doubtleſſe ſuch a one ſhould be counted an idolater, and ſhould commit the crime aſwell inwardlie as outwardlie.
And whether the Popes hirelings doo vſe this trade, we may héereby eaſilie gather; The Papiſts doo commit idolatrie towards their Pope.in that they ſo caſt themſelues at his féet, to teſtifie, that they will be ſubiect vntounto him; as to the onelie vicar of Chriſt vponupon earth, as to the vniuerſall biſhop of the church, as to him that can not erre in decrées of doctrines concerning faith; and finallie, as to whom onelie it is lawfull, as he liſt himſelfe, to determine of religion and chriſtian diſcipline. Note a rule certeine.Let this then be euerie where a ſure and firme rule; that theſe outward ſubmiſſions of the bodie doo then apperteine to idolatrie, when they ſhall be teſtimonies, that the mind attributeth more vntounto the creature than is méet; or which are onelie proper vntounto God. For they be not referred vntounto God himſelfe, or to the obedience of his commandements; but to vaine formes and ſimilitudes, which we our ſelues hauehave imagined to our ſelues, and conceiued in our mind.
3 Héereby we may alſo gather, The inuocation of ſaints departed, perteine to idolatrie.that the inuocations of ſaints, which are vſed by the Papiſts, are idolatrous. For they attribute vntounto ſaints, thoſe things which belong onelie vntounto God; namelie, that they being abſent, heare our praiers; or that they can be preſent at one time, either euerie where, or elſe in manie places at once: thereby to be able to ſuccour thoſe, which call vponupon their names in diuerſe parts of the world. Auguſtine in his epiſtle to Dardanus, Auguſtine.durſt not thus affirme, no not of the ſoule of Chriſt; to wit, that it might at one time be in manie places. Wherfore, that which Chriſt ſpake vntounto the théefe; Luke. 23, 43.This daie ſhalt thou be with me in paradiſe, the ſame he expoundeth ſhould be vnderſtood as touching his diuine nature: ſéeing the bodie of Chriſt ſhould the ſame daie be in the ſepulchre, and his ſoule in hell: neither could that ſoule be both in hell and in paradiſe all at one time. Baſil. Didymus.Baſilius De ſpiritu ſancto, and alſo Didymus would not grant this vntounto the angels, that they may be in diuers places at one time; affirming, that that thing ought onelie to be granted to the ſole nature of God. But they, which call vponupon ſaints, beléeue that they heare them, and that they are preſent with them: which (without doubt) is to attribute more vntounto them than the power and courſe of a nature created can ſuffer.
4 But here they trifle, and ſaie, that they doo not ſo thinke; but that God himſelfe, which heareth their praiers, dooth open vntounto the ſaints what is required of them. But thus I anſwer; They deceiue as well themſelues, as others: for they knowe not, whether God will ſhew vntounto the ſaints their petitions; wherefore the praiers, which they powre out, cannot be grounded vponupon faith, which ought to be ſure and vndoubted. They bring alſo a feigned lie of the glaſſe (as they call it) of the diuine eſſence, A feigned tale of the glaſſe of the diuine eſſence.wherein the ſaints behold all things: but their feigned deuiſe hath no ground at all in the holie ſcriptures. Ouer this, ſéeing they will néeds hauehave it ſo: admit it were ſo, as they feigne it to be; yet muſt they be compelled to grant, that the ſame their glaſſe hath not a naturall, but a voluntarie repreſentation; ſo as there is onelie ſo much ſéene of the ſaints, as God will hauehave to be knowne. For elſe, without all exception, the ſaints ſhould behold all things therein. Which is both falſe, and manifeſtlie repugnant to the holie ſcriptures: for; Matt. 24, 36.Of that daie (ſaith the Lord) the verie angels ſhall not knowe, which neuertheleſſe doo behold the face of the father, which is in heauen. Moreouer; the Papiſts doo not after this maner call vponupon ſaints: for by this reckoning they ſhould thus ſaie; Cauſe, O God, that this or that ſaint may knowe thoſe things, which I require of him; and that he may be with me, and grant me that which I deſire. But they deale far otherwiſe; O holie Peter (ſaie they) O holie Paule, praie for me; bring this or that thing to paſſe for me. So as they thinke, that the ſaints doo altogither heare and vnderſtand their praiers: which if they thought not, then were their dooings vtterlie fooliſh.
The Papiſts attribute more vntounto creatures that is meet.5 They declare alſo by their titles and additions, which they aſcribe vntounto the bleſſed virgin, vntounto the croſſe, and other creatures, how far more woorthie they eſtéeme and repute of them than their condition can beare. Neither are they afraid, to ſet vp lights, wax candles, and lamps, to cenſe, and doo other things vntounto them; which the Ethniks, and alſo the Iewes in the old lawe were woont to performe vntounto God alone. What ſhall I ſaie more? Doo they not build vp altars vntounto the images of ſaints? But to whom altars are built, thoſe are confirmed by a ſure teſtimonie to be gods. Auguſtine.Auguſtine in his tenth Tome, and ſixt ſermon, writeth thus; It is an altar, which teſtifieth that to be counted for god, Altars muſt not be erected but to God.to whom it is erected. For the altar dooth teſtifie, that they; namelie, the Ethniks hauehave a god, and doo take that image for a god. What ſhould an altar doo there, if that were not taken for a god? Let no man tell me it is not a power diuine, it is not a god. But I would to God they knew this ſo well as all we knowe it. But what they account of it, for what purpoſe they hauehave it, about what they be there occupied; that altar dooth teſtifie.
6 Howbeit our aduerſaries ſaie; We therfore doo theſe things, bicauſe we hauehave tried by experience, that they doo pleaſe God: for there he worketh miracles. Indéed I knowe, that God hath ſometime doone miracles by ſaints, euen by ſuch as were dead: for the bones of Elizaeus, 2. Kin. 13, 21by the touching of them, reſtored a dead man to life. 2. King. 2, 14And the ſame Elizaeus vſed the cloke of Elias to diuide the waters of the riuers, that he might make the more expedition in his iournie. But GOD dooth therefore worke theſe things ſometimes, that the doctrine of the prophets and apoſtles, which was the verie word of God, might be confirmed. And yet the ſcripture declareth not, that there was anie inuocation, either of Elias, or of Elizaeus, when thoſe miracles were doone. But ſéeing the Papiſts doo not, by theſe their inuocations, ſéeke the confirmation of the euangelicall doctrine, but rather are buſilie occupied to eſtabliſh their ſuperſtitions; thoſe miracles, which they boaſt of, muſt rather be referred to the diuell, than to God.
For ſatan ſéeketh nothing more, than to lead men awaie from the ſincere ſeruice of GOD. This doubtleſſe he attempted by the inchanters of Pharao: Exod. 7, 21. & 8, 17, 1….and that ſuch things muſt ſomtimes happen vntounto vsus by Antichriſt, Paule hath faithfullie admoniſhed the Theſſalonians. 2. Theſ. 2, 9.But thou wilt ſaie, that the diuell hath no power to doo theſe things, vnleſſe God will, and giuegive licence. I grant it. And why he will ſo hauehave it, there be two cauſes ſet foorth in the ſcriptures; whereof, the one is gathered out of Deuteronomie; Deut. 13, 3.namelie, to trie vsus, to the end it may plainlie appéere, in what eſtimation we hauehave his word; and whether, by ſuch illuſions, we will ſuffer our ſelues to be drawne from him. The ſecond cauſe is, to puniſh the vnbeléeuers: for ſo Paule teacheth vsus vntounto the Theſſalonians; 2. Theſ. 2. 11Bicauſe (ſaith he) they hauehave not receiued the louelove of the truth, therefore they are deliuered vp to be beguiled with ſtrong illuſions, and diueliſh miracles.
7 But we méet with two places in the ſcriptures, which muſt be examined, wherby our doctrine now in hand may be the more confirmed. The firſt is in the Acts of the apoſtles, verſe. 25.the tenth chapter, touching Cornelius the Centurion; to whom when Peter came, Cornelius caſt himſelfe at the feet of Peter.he threw himſelfe at his féet: but Peter would not ſuffer it; yea rather he reprooued him, and ſaid; Doo not ſo, riſe vp, I alſo am a man. It is read likewiſe in the Apocalypſe, that Iohn proſtrated himſelfe before the angel: but he admoniſhed him, that he ſhould not ſo doo; Apoc. 22, 8.I am (ſaith he) thy fellowe ſeruant. Iohn proſtrated himſelfe before the angel.Theſe two places might thus be vnderſtood; that Peter and the angel condemned theſe actions, as in a maner idolatrous: as though the Centurion and Iohn ſhould attribute anie diuine nature, the one to Peter, and the other to the angel, and ſhould giuegive them more honour than was due vntounto creatures. But it ſéemeth, that this muſt not eaſily be beléeued as touching anie of both theſe. The ſcripture teſtifieth with the Centurion, that he did feare and worſhip God. How can we then thinke, that he could be brought to beléeue, that Peter was a god; or that he would attribute diuine honours vntounto a creature? And it is verie likelie, that Iohn, which was either an apoſtle, or elſe (as ſome will hauehave it) a notable Diuine, did put no difference betwéene an angel and God.
But if ſo be that neither of theſe would worſhip the creature, in ſtéed of the Creator; it may ſéeme to remaine, that it is not lawfull to giuegive vntounto creatures this kind of outward reuerence. Wherefore we ſhall ſéeme, not to hauehave ſaid well before, in affirming, that theſe things may be doone to princes and kings. VntoUnto this I anſwer, that there muſt be a difference obſerued betwéene ciuill and worldlie honour, and a diuine or religious worſhipping; as we hauehave before declared. Further, we muſt vnderſtand, that theſe two men, Cornelius (I meane) and Iohn, intended not by this their worſhipping, to tranſfer the honour of GOD vntounto creatures. Howbeit, it may eaſilie be, that they fell into an vnmeaſurable ſhew of reuerence, and ſo ſomewhat offended in exceſſe.
8 But as touching kings and princes, we are in much leſſe danger of offending, than towards angels, or miniſters of Chriſt: for they, inſomuch as they execute the ſpirituall function, the honour, which is giuen vntounto them, draweth nigher vntounto religious worſhip. Wherefore, in thoſe places, either the bowing of the knée, or of the bodie, are not of themſelues to be condemned; but in reſpect that they be doone for religion ſake. Moderate honours therefore muſt be vſed, eſpeciallie when they be doone for religion. And thus much ſhall be ſufficient for this time concerning this matter. But let vsus remember that, which we hauehave admoniſhed before, that this alſo dooth belong vntounto idolatrie; To worſhip God otherwiſe than he hath appointed is idolatrie.when as we worſhip the true God by other means and rites than he hath willed and preſcribed vntounto vsus. For if we otherwiſe doo, we ſhall worſhip an idoll, according to that ſecond forme before deſcribed, by feigning to our ſelues in our mind or hart anie god, which is delighted with the worſhip inuented by men: and ſuch a god is there none. Wherefore we ſhall not honour and worſhip the true God, but an idoll, the which in our mind we hauehave fanſied. And verelie to this effect we ought to vnderſtand Paule, where he ſaith in the firſt epiſtle to the Corinthians; 1. Cor. 8, 4.We knowe that an idoll is nothing in the world. Paule teacheth not, that an idoll is nothing, as touching the ſhape and outward forme: for no man douteth, but that the idols themſelues hauehave place either in the outward matter, or elſe inwardlie in our minds. By an idoll then he ment, not the verie ſigne, but the thing wherevnto the ſame hath relation. And he vnderſtood, that the thing it ſelfe, which is ſignified in the idols, is nothing at all: ſéeing there is no where a god, which is either repreſented, or delighted with ſuch images.