Supremely Worshipped.
We said, at the beginning, that the knowledge of God consists not in
frigid speculation, but is accompanied by the worship of him. We also
cursorily touched on the right method of worshipping him, which will be
more fully explained in other places. I now only repeat, in few words,
that whenever the Scripture asserts that there is but one God, it contends
not for the bare name, but also teaches, that whatever belongs to the
Deity, should not be transferred to another. This shows how pure religion
differs from idolatry. The Greek word ευσεβεια certainly signifies right
worship, since even blind mortals, groping in the dark, have always
perceived the necessity of some certain rule, that the worship of God may
not be involved in disorder and confusion. Although Cicero ingeniously and
correctly derives the word _religion_ from a verb signifying “to read over
again,” or “to gather again;” yet the reason he assigns for it, that good
worshippers often recollect, and diligently reconsider what is true, is
forced and far‐fetched. I rather think the word is opposed to a liberty of
wandering without restraint; because the greater part of the world rashly
embrace whatever they meet with, and also ramble from one thing to
another; but piety, in order to walk with a steady step, collects itself
within its proper limits. The word _superstition_ also appears to me to
import a discontent with the method and order prescribed, and an
accumulation of a superfluous mass of vain things. But to leave the
consideration of words, it has been generally admitted, in all ages, that
religion is corrupted and perverted by errors and falsehoods; whence we
infer, that when we allow ourselves any thing from inconsiderate zeal, the
pretext alleged by the superstitious is altogether frivolous. Although
this confession is in the mouths of all, they betray, at the same time, a
shameful ignorance, neither adhering to the one true God, nor observing
any discrimination in his worship, as we have before shown. But God, to
assert his own right, proclaims that he is “jealous,” and will be a severe
avenger, if men confound him with any fictitious deity; and then, to
retain mankind in obedience, he defines his legitimate worship. He
comprises both in his law, where he first binds the faithful to himself,
as their sole legislator; and then prescribes a rule for the right worship
of him according to his will. Now, of the law, since the uses and ends of
it are various, I shall treat in its proper place: at present, I only
remark, that it sets up a barrier to prevent men turning aside to corrupt
modes of worship. Let us remember, what I have already stated, that,
unless every thing belonging to Divinity remain in God alone, he is
spoiled of his honour, and his worship is violated. And here it is
necessary to animadvert more particularly on the subtle fallacies of
superstition. For it revolts not to strange gods, in such a manner as to
appear to desert the supreme God, or to degrade him to a level with
others; but, allowing him the highest place, it surrounds him with a
multitude of inferior deities, among whom it distributes his honours; and
thus, in a cunning and hypocritical manner, the glory of Divinity is
divided among many, instead of remaining wholly in one. Thus the ancient
idolaters, Jews as well as Gentiles, imagined one God, the Father and
Governor of all, and subordinate to him a vast multitude of other deities;
to whom, in common with the supreme God, they attributed the government of
heaven and earth. Thus the saints, who departed out of this life some ages
ago, are exalted to the society of God, to be worshipped, and invoked, and
celebrated like him. We suppose, indeed, the glory of God not to be
sullied with this abomination; whereas it is, in a great measure,
suppressed and extinguished, except that we retain some faint notion of
his supreme power; but, at the same time, deceived with such impostures,
we are seduced to the worship of various deities.
II. On this account was invented the distinction of _latria_ and _dulia_,
as they express themselves, by which they conceived they might safely
ascribe divine honours to angels and deceased men. For it is evident, that
the worship which papists pay to the saints, differs not in reality from
the worship of God; for they adore God and them promiscuously; but when
they are accused of it, they evade the charge with this subterfuge, that
they preserve inviolate to God what belongs to him, because they leave him
λατρεια. But since the question relates to a thing, not to a word, who can
bear their careless trifling on the most important of all subjects? But,
to pass this also, they will gain nothing at last by their distinction,
but that they render worship to God alone, and service to the saints. For
λατρεια, in Greek, signifies the same as _cultus_ in Latin, [and _worship_
in English;] but δουλεια properly signifies _servitus_, [_service_;] and
yet, in the Scriptures, this distinction is sometimes disregarded. But,
suppose it to be a constant distinction, it remains to be inquired, what
is the meaning of each term. Λατρεια is _worship_; δουλεια is _service_.
Now, no one doubts, that to serve is more than to worship or honour. For
it would be irksome to serve many persons, whom you would not refuse to
honour. So unjust is the distribution, to assign the greater to the
saints, and leave to God that which is less. But many of the ancients, it
is urged, have used this distinction. What is that to the purpose, if
every one perceives it to be not only improper, but altogether frivolous?
III. Leaving these subtleties, let us consider the subject itself. Paul,
when he reminds the Galatians what they had been before they were
illuminated in the knowledge of God, says, that they “did service to them
which by nature were no gods.”(186) Though he mentions not λατρεια,
(worship,) is their idolatry therefore excusable? He certainly condemns
that perverse superstition, which he denominates δουλεια, (service,)
equally as much as if he had used the word λατρεια, (worship.) And when
Christ repels the assault of Satan with this shield, “It is written, Thou
shalt worship the Lord thy God,”(187) the word λατρεια came not into the
question; for Satan required nothing but προσκυνησις, (prostration, or
adoration.) So, when John is reprehended by an angel, for having fallen on
his knees before him,(188) we must not understand that John was so stupid
as to intend to transfer to an angel the honour due exclusively to God.
But since all worship, that is connected with religion, cannot but savour
of Divine, he could not (προσκυνειν) prostrate himself before the angel,
without detracting from the glory of God. We read, indeed, frequently, of
men having been worshipped; but that was civil honour, so to speak;
religion has a different design; and no sooner is religion connected with
worship, or homage, than it produces a profanation of the Divine honour.
We may see the same in Cornelius, who had not made such a small progress
in piety, as not to ascribe supreme worship to God alone. When he “fell
down” before Peter, therefore, it certainly was not with an intention of
worshipping him instead of God:(189) yet Peter positively forbade him to
do it. And why was this, but because men never so particularly distinguish
between the worship or homage of God, and that of the creatures, as to
avoid transferring to a creature what belongs exclusively to God?
Wherefore, if we desire to have but one God, let us remember, that his
glory ought not, in the least, to be diminished; but that he must retain
all that belongs to him. Therefore Zechariah, when speaking of the
restoration of the Church, expressly declares, not only that “there shall
be one Lord,” but also “that his name shall be one;”(190) signifying,
without doubt, that he will have nothing in common with idols. Now, what
kind of worship God requires, will be seen, in due course, in another
place. For he hath been pleased, in his law, to prescribe to mankind what
is lawful and right; and so to confine them to a certain rule, that every
individual might not take the liberty of inventing a mode of worship
according to his own fancy. But, since it is not proper to burden the
reader, by confounding many subjects together, I shall not enter on that
point yet; let it suffice to know, that no religious services can be
transferred to any other than God alone, without committing sacrilege. At
first, indeed, superstition ascribed Divine honours either to the sun, or
to the other stars, or to idols. Afterwards followed ambition, which,
adorning men with the spoils of God, dared to profane every thing that was
sacred. And although there remained a persuasion, that they ought to
worship a supreme God, yet it became customary to offer sacrifices
promiscuously to genii, and inferior deities, and deceased heroes. So
steep is the descent to this vice, to communicate to a vast multitude that
which God particularly challenges to himself alone!