The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…

Object. 2. What things the Church commandeth by the instinct of the holy Ghost, those are divine ordinances, belonging to the worship of God. But the Church decreeth good and profitable constitutions, being guided by the guiding of the holy Ghost: Therefore good constitutions decreed by the Church, appertain to the worship of God. Ans. The general indeed of those commandments, which the Church prescribeth by the instinct ⟨p. 545⟩of the holy Ghost, appertaineth to the worship of God. This general compriseth the divine Laws of God, of not breaking charity, and of avoiding offence, of keeping order and comeliness in the Church. And in respect of this general, the constitutions, which the Church decreeth by the instinct and motion of the holy Ghost, are also divine, or the constitutions of God, as namely, they are a part of those divine Laws, the care and keeping whereof is commended unto us by God himself in his word. But those good constitutions of the Church are humane, or the constitutions of men, as they do in special design that which was in general by these divine Laws signified rather then expounded. Wherefore those ordinances are no worship of God, which the Church adviseth, decreeth, receiveth, or commandeth for the maintenance of mutual charity among us, and for the preservation of order and comeliness, or for the avoiding of offences, albeit in the choosing and constituting of these she be directed by the instinct of the holy Ghost. For the holy Ghost declareth to the Church, both what is profitable for the avoiding of offences, and also that those things which are commanded for the avoiding of offences, are neither the worship of God, nor necessary to be observed, but in case of avoiding offence; and therefore that the Church retaineth her liberty of deliberating of them, or of changing of them, or of omitting them, if there be no fear of offence. This doth Saint Paul manifestly declare, when as, counselling them to single life which have the gift of continency, yet he addeth further, But I speak this by permission, ¹not by commandment. Again, This I speak for your own commodity, not to tangle you in a snare, but that you follow that which is honest, and that ye cleave fast unto the Lord without separation. Here he affirmeth both: both that he wisheth them that are continent, to lead a single life, that so they may the more fitly serve God;

Object. 2. What things the Church commandeth by the instinct of the holy Ghost, those are divine ordinances, belonging to the worship of God. But the Church decreeth good and profitable constitutions, being guided by the guiding of the holy Ghost: Therefore good constitutions decreed by the Church, appertaine to the worship of God. Ans. The generall indeed of those commandements, which the Church prescribeth by the instinct ⟨p. 545⟩of the holy Ghost, appertaineth to the worship of God. This generall compriseth the divine Laws of God, of not breaking charity, and of avoiding offence, of keeping order and comelinesse in the Church. And in respect of this generall, the constitutions, which the Church decreeth by the instinct and motion of the holy Ghost, are also divine, or the constitutions of God, as namely, they are a part of those divine Laws, the care and keeping whereof is commended unto us by God himself in his word. But those good constitutions of the Church are humane, or the constitutions of men, as they do in speciall designe that which was in generall by these divine Laws signified rather then expounded. Wherefore those ordinances are no worship of God, which the Church adviseth, decreeth, receiveth, or commandeth for the maintenance of mutuall charity among us, and for the preservation of order and comlinesse, or for the avoiding of offences, albeit in the chusing and constituting of these she be directed by the instinct of the holy Ghost. For the holy Ghost declareth to the Church, both what is profitable for the avoiding of offences, and also that those things which are commanded for the avoiding of offences, are neither the worship of God, nor necessary to be observed, but in case of avoiding offence; and therefore that the Church retaineth her liberty of deliberating of them, or of changing of them, or of omitting them, if there be no feare of offence. This doth Saint Paul manifestly declare, when as, counselling them to single life which have the gift of continency, yet he addeth further, But I speake this by permission, ¹not by commandement. Againe, This I speake for your owne commodity, not to tangle you in a snare, but that you follow that which is honest, and that ye cleave fast unto the Lord without separation. Here he affirmeth both: both that he wisheth them that are continent, to leade a single life, that so they may the more fitly serve God;

1. 11 Cor. 7.6, 36.

and that also he leaveth it free unto them to marry, and he speaketh both by the instinct of the holy Ghost. So doth the same Apostle forbid to eat of things sacrificed to Idols, with scandal or offence of any weaker brother: but without this offence,¹ and setting it apart, he leaveth it free to each man to do as himself listeth.

and that also he leaveth it free unto them to marry, and he speaketh both by the instinct of the holy Ghost. So doth the same Apostle forbid to eate of things sacrificed to Idols, with scandall or offence of any weaker brother: but without this offence,¹ and setting it apart, he leaveth it free to each man to do as himself listeth.

1. 11 Cor. 10.

Object. 3. God is worshipped by those things which are done to Gods glory. The things that the Church doth decree, are done to Gods glory: Therefore these also are the worship of God. Ans. Those things that are done to the glory of God, by themselves, that is, which are commanded by God, to this end, as that by these works we should declare our obedience towards him, they are the worship of God: but not those things which serve for the glory of God but by an accident, that is, which serve sometime for the performing of those things, which are commanded by God, upon some accidental respects and causes; which if they do not concur, God yet may be honoured, both of those that do them, and of those that do them not, so that they be done, or left undone, of faith, which is assured, and resolveth that the person is reconciled unto God, and that the action, or omitting of the action, doth agree with the word of God.

Object. 3. God is worshipped by those things which are done to Gods glory. The things that the Church doth decree, are done to Gods glory: Therefore these also are the worship of God. Ans. Those things that are done to the glory of God, by themselves, that is, which are commanded by God, to this end, as that by these works we should declare our obedience towards him, they are the worship of God: but not those things which serve for the glory of God but by an accident, that is, which serve sometime for the performing of those things, which are commanded by God, upon some accidentall respects and causes; which if they doe not concurre, God yet may be honoured, both of those that do them, and of those that do them not, so that they be done, or left undone, of faith, which is assured, and resolveth that the person is reconciled unto God, and that the action, or omitting of the action, doth agree with the word of God.

Now as for Manoah, who is said to sacrifice in Zorah, either he did not himself sacrifice, but delivered the sacrifice to be offered of the Angel, whom he took to ⟨p. 546⟩be a Prophet: or himself offered it, being commanded by the Angel; and so did nothing besides the divine Law of God. In like manner is the answer easy to other examples, which they heap together,¹ and bring in. Abel and Noah offer sacrifice: but not without the commandment of God, because they did it with faith. But no faith can be without the word of God. The Rechabites refrain from wine and husbandry, according to their father Jonadab's commandment, and are therefore by God commended; but Jonadab meant not to institute any new worship of God, but by this Civill ordinance, to banish from his posterity riot, and such sins and punishments as accompany riot.² So also Daniels fasting, and the Ninevites fasting was no worship of God, but an exercise, serving for the stirring up of prayer and repentance, which were that worship of God, which is in those places commended. Now in John Baptist, ³not his kind of living, food and apparel, but his sobriety and temperance is commended, and is the worship of God. And not the raiment made of Sheeps and Goats skins; neither the wandering in mountains, caves, and dens; but faith and patience in calamities, is set forth and commended as the worship of God.

Now as for Manoah, who is said to sacrifice in Zorah, either he did not himselfe sacrifice, but delivered the sacrifice to be offered of the Angel, whom he tooke to ⟨p. 546⟩be a Prophet: or himselfe offered it, being commanded by the Angel; and so did nothing besides the divine Law of God. In like manner is the answer easie to other examples, which they heap together,¹ and bring in. Abel and Noah offer sacrifice: but not without the commandement of God, because they did it with faith. But no faith can be without the word of God. The Rechabites refraine from wine and husbandry, according to their father Jonadabs commandement, and are therefore by God commended; but Jonadab meant not to institute any new worship of God, but by this Civill ordinace, to banish from his posterity riot, and such sins and punishments as accompany riot.

Object. 5. Whatsoever is done of faith, and pleaseth God, is Gods worship: These works, albeit they are undertaken by men voluntarily, yet are done of faith, and please God: Therefore these works undertaken by men voluntarily, are the worship of God. Answ. This doth not suffice for the defining of Gods worship, to say that a thing pleaseth God: seeing actions of indifferency may also be done of faith, and so please God, though in another sort then his worship properly so called pleaseth him. For after a diverse sort is the worship of God, and indifferent actions, pleasing unto God. The worship of God doth so please God, that the contrary thereto displeaseth God; and therefore cannot be done of faith. But those things which are in themselves indifferent, are so liked of God, that their contraries also are not of him disliked or disallowed, insomuch that both of them may be done of faith, which faith maketh both the work and the person acceptable to God.

Object. 5. Whatsoever is done of faith, and pleaseth God, is Gods worship: These works, albeit they are undertaken by men voluntarily, yet are done of faith, and please God: Therefore these works undertaken by men voluntarily, are the worship of God. Answ. This doth not suffice for the defining of Gods worship, to say that a thing pleaseth God: seeing actions of indifferency may also be done of faith, and so please God, though in another sort then his worship properly so called pleaseth him. For after a diverse sort is the worship of God, and indifferent actions, pleasing unto God. The worship of God doth so please God, that the contrary thereto displeaseth God; and therefore cannot be done of faith. But those things which are in themselves indifferent, are so liked of God, that their contraries also are not of him disliked or disallowed, insomuch that both of them may be done of faith, which faith maketh both the worke and the person acceptable to God.

Thus far have we proceeded in speaking of the commandment it self: it remaineth, that we prosecute the exhortation. But first the doctrine touching Images, sith it pertaineth to the Commandment, is to be weighed and considered, which is wholly contained in the two questions next ensuing of the Catechism.

Thus farre have we proceeded in speaking of the commandement it selfe: it remaineth, that we prosecute the exhortation. But first the doctrine touching Images, sith it pertaineth to the Commandement, is to be weighed and considered, which is wholly contained in the two questions next insuing of the Catechisme.

Quest. 97. May there then at all any Images or resemblances of things be made?

Ans. God neither ought, nor can be represented by any means^a: and for the creatures, although it be lawful to express them, yet God forbiddeth notwithstanding their Images to be made or had, as thereby to worship or honour either them, or God by them^b.

Ans. God neither ought, nor can be represented by any meanes^a: and for the creatures, although it be lawfull to expresse them, yet God forbiddeth notwithstanding their Images to be made or had, as thereby to worship or honour either them, or God by them^b.

1. aIsaiah 40.25.Esay 40.25.
2. bExo. 34.17. & 23, 24. & 34.13. Numb. 33.52. Deut. 7.5. & 12.3. & 16.22.

The Explication.

AS concerning the words of the Commandment, we are to observe, that there are two parts of this second Commandment. The former part forbiddeth Images to be made or had; Thou shalt not make to thy self any graven Image, nor the likeness of any thing, &c. The second and latter part forbiddeth to worship them with divine honour, Thou shalt not bow down to them, nor worship them. In the former part question is made, Whether all Images; and if not all, What Images are lawful, or not lawful; and, How far forth they are so: In the latter, Whether all bowing to Images be forbidden, and can by no means be defended.

AS concerning the words of the Commandement, we are to observe, that there are two parts of this second Commandement. The former part forbiddeth Images to be made or had; Thou shalt not make to thy self any graven Image, nor the likenesse of any thing, &c. The second and latter part forbiddeth to worship them with divine honour, Thou shalt not bow downe to them, nor worship them. In the former part question is made, Whether all Images; and if not all, What Images are lawfull, or not lawfull; and, How farre forth they are so: In the latter, Whether all bowing to Images be forbidden, and can by no meanes be defended.

Of Images and Pictures in Christian Churches.

The chief questions concerning Images, are these:

The chiefe questions concerning Images, are these:

1. Whether, and how far forth Images in Churches are forbidden by this Commandment. 2. Whether the worshipping of Images may be defended. 3. Why they are to be abolished in Christian Churches. 4. How, and by whom they are to be abolished.

1. Whether, and how far forth Images in Churches are forbidden by this Commandement. 2. Whether the worshipping of Images may be defended. 3. Why they are to be abolished in Christian Churches. 4. How, and by whom they are to be abolished.

The two former of these fall under this 97. question of the Catechism: the latter belong to the 98. question immediately following.

The two former of these fall under this 97. question of the Catechisme: the latter belong to the 98. question immediatly following.

¹The usual Hebrew words are Zelem and Themunah, which signifieth an Image: and Lpesel, that is to say, a graven Image: and Hhezebh, that is to say, an Idol or Statue, derived from Hhazabh, which signifieth to trouble, to vex or grieve; fitly so called from the effect of Idolatry, because and Idol vexeth and grieveth the conscience.² The Greeks call an Image and Idol [Greek or Hebrew], & [Greek or Hebrew], to wit, any resemblance or likeness, especially that which men frame unto themselves, thereby to represent and worship God; whether it be a solid-bodied Statue, or a bare and naked Image or Picture.³ The word Imago with the Latins, is any similitude represented and shadowed or painted: the word Statua is any solid Image, carved, or cast: and so is Simulacrum. The self-same also doth the word Idolum signify, which of a Greek word is made a Latin. Notwithstanding our late Popish Sophisters have invented a distinction between the words Idolum and Simulacrum, thereby the more colourably to defend their worshipping of Images. For they will have the word Simulachrum to signify the Image of a thing truly existing in the world: and the word Idolum to import an Image of some imaginary and counterfeit thing: and therefore that Idols indeed, and their worship are forbidden, but not Images. But the fondness and vanity of this distinction is apparent: §11. Out of the derivation of both these words. For the words Simulachrum and Idolum, differ no more than these words, panis and [Greek or Hebrew], which both signify the same thing, even bread: but herein only is the difference, that the former is a Latin word, the latter a Greek word. For as the word [Greek or Hebrew], signifieth a form or shape, from formando, which is to form and fashion; so the word Simulachrum is a counterfeit or shadow, from the word Simulando, which is to resemble, counterfeit, or shadow, saith Lactantius.

¹THe usuall Hebrew words are Zelem and Themunah, which signifieth an Image: and Lpesel, that is to say, a graven Image: and Hhezebh, that is to say, an Idoll or Statue, derived from Hhazabh, which signifieth to trouble, to vexe or grieve; fitly so called from the effect of Idolatry, because and Idoll vexeth and grieveth the conscience.