A64611:2469
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,…
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
Title page: Internet Archive scan of the Early English Books microfilm
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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: