Whereas there be, that pretend divine inspiration to be the supernatural entering of the Holy Ghost into a man, and not an acquisition of God’s graces, by doctrine, and study; I think they are in a very dangerous dilemma. For if they worship not the man whom they believe to be so inspired, they fall into impiety; as not adoring God’s supernatural presence. And again, if they worship him, they commit idolatry; for the apostles would never permit themselves to be so worshipped. Therefore the safest way is to believe, that by the descending of the dove upon the apostles; and by Christ’s breathing on them, when he gave them the Holy Ghost; and by the giving of it by imposition of hands, are understood the signs which God has been pleased to use, or ordain to be used, of his promise to assist those persons in their study to preach his kingdom, and in their conversation, that it might not be scandalous, but edifying to others.
Scandalous worship of images.
Besides the idolatrous worship of images, there is also a scandalous worship of them; which is also a sin, but not idolatry. For idolatry is to worship by signs of an internal, and real honour: but scandalous worship, is but seeming worship, and may sometimes be joined with an inward, and hearty detestation, both of the image, and of the phantastical demon, or idol, to which it is dedicated; and proceed only from the fear of death, or other grievous punishment; and is nevertheless a sin in them that so worship, in case they be men whose actions are looked at by others, as lights to guide them by; because following their ways, they cannot but stumble, and fall in the way of religion: whereas the example of those we regard not, works not on us at all, but leaves us to our own diligence and caution; and consequently are no causes of our falling.
If therefore a pastor lawfully called to teach and direct others, or any other, of whose knowledge there is a great opinion, do external honour to an idol for fear; unless he make his fear and unwillingness to it, as evident as the worship; he scandalizeth his brother, by seeming to approve idolatry. For his brother arguing from the action of his teacher, or of him whose knowledge he esteemeth great, concludes it to be lawful in itself. And this scandal is sin, and a scandal given. But if one being no pastor, nor of eminent reputation for knowledge in Christian doctrine, do the same, and another follow him; this is no scandal given; for he had no cause to follow such example: but is a pretence of scandal, which he taketh of himself for an excuse before men. For an unlearned man, that is in the power of an idolatrous king, or state, if commanded on pain of death to worship before an idol, he detesteth the idol in his heart, he doth well; though if he had the fortitude to suffer death, rather than worship it, he should do better. But if a pastor, who as Christ’s messenger, has undertaken to teach Christ’s doctrine to all nations, should do the same, it were not only a sinful scandal, in respect of other Christian men’s consciences, but a perfidious forsaking of his charge.
The sum of that which I have said hitherto, concerning the worship of images, is this, that he that worshippeth in an image, or any creature, either the matter thereof, or any fancy of his own, which he thinketh to dwell in it; or both together; or believeth that such things hear his prayers, or see his devotions, without ears or eyes, committeth idolatry: and he that counterfeiteth such worship for fear of punishment, if he be a man whose example hath power amongst his brethren, committeth a sin. But he that worshippeth the Creator of the world before such an image, or in such a place as he hath not made, or chosen of himself, but taken from the commandment of God’s word, as the Jews did in worshipping God before the cherubims, and before the brazen serpent for a time, and in, or towards the Temple of Jerusalem, which was also but for a time, committeth not idolatry.
Now for the worship of saints, and images, and relics, and other things at this day practised in the Church of Rome, I say they are not allowed by the Word of God, nor brought into the Church of Rome, from the doctrine there taught; but partly left in it at the first conversion of the Gentiles; and afterwards countenanced, and confirmed, and augmented by the bishops of Rome.
Answer to the argument from the cherubims, and brazen serpent.
As for the proofs alleged out of Scripture, namely, those examples of images appointed by God to be set up; they were not set up for the people, or any man to worship, but that they should worship God himself before them; as before the cherubims over the ark, and the brazen serpent. For we read not, that the priest, or any other did worship the cherubims; but contrarily we read (2 Kings xviii. 4) that Hezekiah brake in pieces the brazen serpent which Moses had set up, because the people burnt incense to it. Besides, those examples are not put for our imitation, that we also should set up images, under pretence of worshipping God before them; because the words of the second commandment, thou shalt not make to thyself any graven image, &c. distinguish between the images that God commanded to be set up, and those which we set up to ourselves. And therefore from the cherubims or brazen serpent, to the images of man’s devising; and from the worship commanded by God, to the will-worship of men, the argument is not good. This also is to be considered, that as Hezekiah brake in pieces the brazen serpent, because the Jews did worship it, to the end they should do so no more; so also Christian sovereigns ought to break down the images which their subjects have been accustomed to worship, that there be no more occasion of such idolatry. For at this day, the ignorant people, where images are worshipped, do really believe there is a divine power in the images; and are told by their pastors, that some of them have spoken; and have bled; and that miracles have been done by them; which they apprehend as done by the saint, which they think either is the image itself, or in it. The Israelites, when they worshipped the calf, did think they worshipped the God that brought them out of Egypt; and yet it was idolatry, because they thought the calf either was that God, or had him in his belly. And though some man may think it impossible for people to be so stupid, as to think the image to be God, or a saint; or to worship it in that notion; yet it is manifest in Scripture to the contrary; where when the golden calf was made, the people said, (Exod. xxxii. 4) These are thy gods, O Israel; and where the images of Laban (Gen. xxxi. 30) are called his gods. And we see daily by experience in all sorts of people, that such men as study nothing but their food and ease, are content to believe any absurdity, rather than to trouble themselves to examine it; holding their faith as it were by entail unalienable, except by an express and new law.
Painting of fancies no idolatry; but abusing them to religious worship is.
But they infer from some other places, that it is lawful to paint angels, and also God himself: as from God’s walking in the garden; from Jacob’s seeing God at the top of the ladder; and from other visions, and dreams. But visions, and dreams, whether natural, or supernatural, are but phantasms: and he that painteth an image of any of them, maketh not an image of God, but of his own phantasm, which is making of an idol. I say not, that to draw a picture after a fancy, is a sin; but when it is drawn, to hold it for a representation of God, is against the second commandment; and can be of no use, but to worship. And the same may be said of the images of angels, and of men dead; unless as monuments of friends, or of men worthy remembrance. For such use of an image, is not worship of the image; but a civil honouring of the person, not that is, but that was. But when it is done to the image which we make of a saint, for no other reason, but that we think he heareth our prayers, and is pleased with the honour we do him, when dead, and without sense, we attribute to him more than human power; and therefore it is idolatry.