Wesley Corpus

49, sec. Secundo itaque :) But if it be to pass from the image unto the person, then we know what they do when they kiss, and uncover their heads, and bow down to, and worship, an image; and have reason to remember the Apostle's advice: “Keep yourselves from idols.” (1 John v. 21.) Q. 46. What regard have they to the material cross or crucifix? A. (1.) They ascribe peculiar virtue to it, and pray that God would make the wood of the cross to “be the stability of faith, an increase of good works, the redemption of souls.” (Ponti ficale in Bened. Novae Crucis.) (2.) They use all expressions of outward adoration, by kiss ings and prostrations, &c. (Missale Fer. 6, In Parasc.) (3.) They pray directly to it, to “increase grace in the godly, and blot out the sins of the guilty.” (Ibid., Sub Ante Domin. Pass. et Fest. Invent. Crucis.) (4.) They give latria to it, which is the sovereign worship that is peculiar to God. (Pontif Rom. Ordo ad Recep. Imper. Rubr. 1, et Gretser de Cruce, l. 1, c. 49.) REPLY. The Church of Rome, though without any autho rity from Scripture, (which uses the words promiscuously,)* makes a distinction between latria and doulia: The former is the worship they give to God; the latter the worship they give to saints. Now, they grant, that to give latria, or sovereign worship, to any besides God, is idolatry; and that, were not the host the very body and blood of Christ, it would be no less than idolatry to give that honour to the host, which they * EösAevdate, “Ye did service to them that were no gods.” (Gal. iv. 8.) Exarpevaav, “They served the creature.” (Rom. i. 25.) give to Christ: We understand, then, how to call that worship they give to the cross: They themselves call it latria; so we may, by their leave, call it idolatry. For whatever the host is, the cross is but a representation, and not the person worshipped. Q. 47. Do they think it lawful to represent God and the blessed Trinity by pictures and images, and to worship them? A. Such pictures are not only almost everywhere received in the Church of Rome, but universally tolerated; (Bellarm. de Imag., l. 2, c. 8, sec. Ultimo probatur;) and are both recommended as expedient for the people. (Concil.