of cure, he supposed, were at their death thrown headlong into hell, there to be tormented forever. But besides these, he supposed there was a middle sort, who, though they had sinned, had yet repented, and therefore seemed to be in a curable condition; these, he thought, went down likewise to hell, to be purified and absolved by grievous torments. But after that, he supposed they would be delivered again, and attain to distinguished honor and happiness. There is, therefore, no question whence the doctrine of purgatory originated. About the end of the sixth century, pope Gregory began to countenance the doctrine, and it gradually crept in among the other relics of ancient paganism, which corrupted the church. And from that time the dreams of superstition respecting the state of the dead began to prevail. The flames of Ætna and Vesuvius were supposed to have been kindled on purpose to torment departed souls. Some were seen, or supposed to be so, broiling on gridirons and spits; some burning in the fire; others shivering in water; and others smoking in the chimney. The very roads to purgatory were discovered; one in Sicily, another in Pozzueto, and a third in Ireland. One was found out by the help of an angel, and another by the aid of the devil. And yet it was a long time before this doctrine became fully established among papists. Even in the twelfth century it was questioned by some. But by degrees it has at last become an essential part of popery; and as such, it will now be left to the decision of an enlightened community. Other doctrines of popery might be specified under this general head, such as justification by our own righteousness extreme unction, celibacy of the clergy, &c. But the most important articles have been examined. And it is not necessary to view the minor points. Enough has been said to illustrate the spirit and genius of popery as to its theory or principles. It is now time to turn our attention to its practice, which will be done in the following sections. SECTION VII. IDOLATRY OF POPERY. HERE it may be proper in the first place to settle what is to be understood by idolatry. This point will be best settled by reference to the commands of the decalogue, which relate to this subject. These commands are two, viz., the first and second. The first prohibits the worship of rival deities under any form, or in any manner. No object of worship, besides the true and everlasting God was to be in any way allowed. The second command prohibits the worship of the true God by images or visible representations, or in any way which he has not prescribed. Idolatry then, according to the law of God, includes two branches, viz., the worship of rival deities, either supreme or subordinate, and the worship of one deity by visible representations. It is therefore utterly in vain to plead for the use of images, that they are not worshipped as God, or as containing a resident divinity, but as representatives of the invisible God. This is the very sense in which the second command forbids the use of images. And the reason is, that no proper visible representation of deity can be made. Every thing of this kind is false, and therefore instead of being a help to worship, it is a hindrance. All who worship God in this way worship him through a false medium, and therefore their views of God are false, their worship is false, and for this very reason forbidden. It may be added that all the idolatry of the pagan world originated in this improper use of images, and taking the liberty to multiply the objects of worship. The more intelligent of the heathen, and especially in the early stages of paganism, will tell the same story. They say that they do not worship the idol as God, but in the first place as a representative of God, then as having a resident divinity in it, and lastly, when the course of degradation is finished, the image itself may be worshipped as God by the multitude. And it may be questioned very seriously, whether the body of papists understand the distinction which some make between allowable and idolatrous worship. Indeed it is very certain that many papists know nothing of God beyond what they see in the image. The papists will not clear themselves of idolatry by their subtle distinctions which have no practical influence. God is a spirit; and they that worship him must worship him in spirit. The charge of idolatry lies against popery in two respects. 1. In multiplying the objects of worship in violation of the first command. 2. In worshipping God by means of images, in violation of the second command. In respect to the worship of rival gods in violation of the first command, that paid to the virgin Mary, and to the saints, constitutes the substance. In whatever manner these objects are worshipped, whether by images, or direct prayer, it is all the same. Because, here the charge of idolatry is grounded not on the form but the object of worship. If then the image be considered a representative in this case, it represents what ought not to be worshipped. The popish worship of the virgin Mary is IDOLATRY. And here it will not be disputed that the virgin is a creature, and simply a creature. The fact that she was the instrument of giving a human body to the divine Saviour, does not alter her nature or character. That this is correct is evident, because it agrees with the uniform testimony of scripture. Not a syllable is there recorded concerning any peculiar honor being due to the mother of Christ. With this in view, let us now look at the practice of popery relative to the virgin Mary. It is a matter of notoriety that every devout papist, or who wishes to be esteemed so, pays her the most extravagant honor and veneration. Prayers are offered directly to her as if to a divine being, and blessings are supplicated from her, as from an almighty patroness. In all forms of devotion she has a share. The "Ave Maria," or hail Mary, accompanies the " Pater Noster" or our Father. "Evening, morning and noon" said the Psalmist, "will I pray unto thee and cry aloud." The papist transfers these devotions to Mary. In tender childhood, he is taught to cherish for her the profoundest reverence, and highest veneration. During his life she is the object of his regard, and five solemn festivals, annually observed to her honor, call forth his affections. In the hour of death he is taught to rely on her mercy. To the ignorant devotee she is more than Christ or than God, he believes she can command her son, that to her intercessions nothing can be denied, and to her power all things are possible. This view of the subject will be supported by the following extracts from popish books. The Breviary holds the following language. "O holy Mary, succor the miserable, help the fainthearted, comfort the afflicted, pray for the people, intercede for the clergy, make supplication for the devout female sex, let all be sensible of thy help who celebrate thy holy commemoration. Grant, we beseech thee, O Lord God, that we, thy servants, may enjoy perpetual health of body and mind, and, by the glorious intercession of blessed Mary, ever a virgin, may be delivered from present sorrows, and come to eternal joy, through our Lord Jesus Christ." SALVE REGINA, OR HAIL QUEEN OF HEAVEN. We from this wretched vale of tears, After this exile let us see Our blessed Jesus, born of thee; O merciful, O pious maid, O gracious Mary lend thine aid." "Re The above may serve as a specimen of popish devotion. The following is a prayer of St. Bernard. member, O most holy virgin Mary, that no one ever had recourse to your protection, implored your help, or sought your mediation, without obtaining relief. Confiding, therefore, in your goodness, behold me a penitent sinner, sighing out my sins before you, beseeching you to adopt me for your son, and to take upon you the care of my eternal salvation. Despise not, O mother of Jesus, the petition of your humble client, but hear and grant my prayer." To this may properly be added a part of the litany of our lady of Loretto, (i. e. Mary.) "We fly to thy patronage, O holy mother of God, despise not our petitions in our necessities, but deliver us from all dangers, O ever glorious and blessed virgin-holy Mary, holy mother of God, holy virgin of virgins, mother of Christ, mother of divine grace, mother most pure, mother most chaste, mother undefiled, mother untouched, mother most amiable, mother most admirable, mother of our Creator, mother of our Redeemer, virgin most prudent, virgin most venerable, virgin most renowned, virgin most powerful, virgin most merciful, virgin most faithful, mirror of justice, seat of wisdom, cause of our joy, spiritual vessel, vessel of honor, vessel of singular devotion, mystical rose, tower of David, tower of ivory, house of gold, ark of the covenant, gate of heaven, morning star, |