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. 4. The examples of those, who have worshipped God without his direct Commandment, confirm that it is permitted to men to worship God with that worship which themselves ordain. Answ. The example of Samuel sacrificing in Ramoth,¹ Elijah in Mount Carmel, Manoah in Zorah, cannot at all establish will-worship. For, §11. As touching the sacrifices, they were the worship of God, because they were commanded by God. §22. As concerning the places appointed for sacrifices, they were free, when as yet there was no appointed place for the Ark of the Covenant. Wherefore Samuel did appoint that Town for sacrifices, where he dwelt, as being most fit and commodious. Very well knew the holy Prophet, that the worship of God did not consist in this circumstance of place, which was left free unto the godly, before the Temple was built of Solomon. §33. As concerning the persons, although the Prophets were not of Aaron's family, yet had they, by reason of their extraordinary function, authority to sacrifice. This also may be said as touching Elijah sacrificing in the Mount Carmel.

Object. 4. The examples of those, who have worshipped God without his direct Commandement, confirme that it is permitted to men to worship God with that worship which themselves ordaine. Answ. The example of Samuel sacrificing in Ramoth,¹ Elias in Mount Carmel, Manoah in Zorah, cannot at all establish will-worship. For, §11. As touching the sacrifices, they were the worship of God, because they were commanded by God. §22. As concerning the places appointed for sacrifices, they were free, when as yet there was no appointed place for the Ark of the Covenant. Wherefore Samuel did appoint that Towne for sacrifices, where he dwelt, as being most fit and commodious. Very well knew the holy Prophet, that the worship of God did not consist in this circumstance of place, which was left free unto the godly, before the Temple was built of Salomon. §33. As concerning the persons, although the Prophets were not of Aarons family, yet had they, by reason of their extraordinary function, authority to sacrifice. This also may be said as touching Elias sacrificing in the Mount Carmel.

1. 11 Sam. 5.17. 1 Reg. 18.32. Judges 13.19.

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.

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.

2. The Interpreters of Scripture use both these words indifferently. For the Septuagint every-where translate the Hebrew word Hhezebh, by the word [Greek or Hebrew]: and the Latin Interpreters translate it Simulacrum. Thus the vulgar Latin Interpreter rendereth this caveat; Cavete vobis, [Greek or Hebrew], in these words, Fugite Simulacra, Fly Idols.¹

2. The Interpreters of Scripture use both these words indifferently. For the Septuagint every-where translate the Hebrew word Hhezebh, by the word 〈non-Latin alphabet〉: and the Latin Interpreters translate it Simulacrum. Thus the vulgar La•in Interpreter rendreth this caveat; Cavete vobis, 〈non-Latin alphabet〉, in these words, Fugite Simulacra, Flie Idols.¹

1. 11 Joh. 5.21.

3. The use of both these words is indifferent in good and probable Authors. Cicero in his first book De Finibus, speaking of the Atom•, calleth them Imagines & Idola, both Images and Idols. Euripides likewise termeth the ghosts of Polydore and Achilles, ¹[Greek or Hebrew], and Idol. Therefore an Idol is not only an Image of a feigned thing, but of a true thing also. Again, on the other side, the word Simulachrum is used for the Image of a feigned thing. For Pliny calleth the Idol of Ceres, a false goddess,² by the name Simulachrum: and Vitruvius likewise termeth the Image or Idol of Diana, Simulachrum. Wherefore false and feigned is this distinction of these Sophisters between the words Idolum and Simulachrum. Thus much of the names used in divers languages, to express that we call an Image.³

3. The use of both these words is indifferent in good and probable Authors. Cicero in his first booke De Finibus, speaking of the Atom•, calleth them Imagines & Idola, both Images and Idols. Euripides likewise termeth the ghosts of Polydore and Achilles, ¹〈non-Latin alphabet〉, and Idoll. Therefore an Idoll is not onely an Image of a feigned thing, but of a true thing also. Againe, on the other side, the word Simulachrum is used for the Image of a feigned thing. For Pliny calleth the Idoll of Ceres, a false goddesse,² by the name Simulachrum: and Vitruvius likewise termeth the Image or Idoll of Diana, Simulachrum. Wherefore false and feigned is this distinction of these Sophisters betweene the words Idolum and Simulachrum. Thus much of the names used in divers languages, to expresse that we call an Image.³

1. 1

Now to the question we answer, that Images or Pictures are not here simply forbidden ⟨p. 548⟩to be made or had at all, because the Science of casting, carving, painting, and embroidering is reckoned among those Arts and Crafts, which are renowned and commendable, and are profitable for mans life, and are the gifts of God: and God himself took care,¹ that Images should be made in his Tabernacle: and Solomon provided, that in his Throne Lions, and in the Temple, by Gods appointment and commandment, Palm-trees and Cherubins should be carved and set up. Neither is the reason hereof hard and obscure: because writing and painting are profitable for the memorial of things done; for ornament, and for a liberal and ingenuous delight of mans life. Wherefore the Law forbiddeth not the use of Images, but the abuse; namely, it forbiddeth that Images should be made, as by them to represent or worship God, or any creatures. ²So that simply all Images or Pictures are not forbidden; but only some which are unlawful, are forbidden: as first, All Images and Pictures of God; that is, made to represent or worship God, are simply here condemned, as it is manifest, §1³By the end of the Commandment, which is the preservation of the uncorrupt and sincere worship of God. §2⁴By the nature of God. For God is incorporeal and infinite; and therefore it is impossible that he should be expressed and represented under a bodily and finite Image, without impeachment and diminishing of his divine Majesty: according to these sayings, Who hath measured the waters in his fist? and counted heaven with the span? &c. To whom will ye then liken God? or what similitude will ye set up unto him? To whom will ye liken me, that I should be like him, saith the Holy One? ⁵They turned the glory of the incorruptible God, to the similitude of the image of a corruptible man, and of birds; and four footed beasts, and of creeping things.