HKB
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!