A64611:2478
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
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.
TO this question we make answer, out of the second part of the commandment, which simply forbiddeth us to impart divine honour and worship to Images and pictures, not only that which is given thereby or referred to creatures, but also ⟨p. 550⟩which is referred to the true God. Thou shalt not bow down to them nor worship them.
TO this question we make answer, out of the second part of the commandement, which simply forbiddeth us to impart divine honor and worship to Images and pictures, not onely that which is given thereby or referred to creatures, but also ⟨p. 550⟩which is referred to the true God. Thou shalt not bow downe to them nor worship them.
Object. 1. We worship not the Images (say the Papists) but God, of whom those are signs and tokens, according to those versicles of the second Nicene Council: That which the Image showeth, is God; the Image it self is not God. Look on the Image, but worship in thine heart that which thou beholdest therein: and according to those of Thomas, Whensoever thou passest by the Image of Christ, see thou do obeisance: yet worship not the Image, but worship that which the Image representeth. Answ. 1. We deny that Images are signs of God, because God cannot be truly signified by them, seeing he is immense; and though he could, yet he ought not, because he hath expressly forbidden them; and because it is not in the power of any creature to ordain or establish any signs whereby to signify God, but only in the will and pleasure of God. Answ. 2. In this argument our adversaries tender and allege unto us a false and needless cause. For not only the worshipping of Images is the cause and form of Idolatry, but even the very worship of God also, which is given to Images or other creatures besides or contrary to his word;1 as the story of Aaron's and Jeroboam's calves doth sufficiently declare. For, though these men said: Behold, O Israel, thy gods which brought thee up, &c. To morrow shall be the holy day of the Lord: yet God both detested, and severely punished those worships as horrible and abominable Idolatry. Wherefore, howsoever Idolaters pretend the name and honour of God; yet in Idols, not God, but the Devil is worshipped, according as Paul testifieth of the Gentiles:2 These things which the Gentiles sacrifice (to Idols) they sacrifice, &c. though even they also in their worshippings pretended the name and honour of God.
Object. 1. We worship not the Images (say the Papists) but God, of whom those are signes and tokens, according to those versicles of the second Nicene Councel: That which the Image sheweth, is God; the Image it selfe is not God. Look on the Image, but worship in thine heart that which thou beholdest therein: and according to those of Thomas, Whensoever thou passest by the Image of Christ, see thou doe obeisance: yet worship not the Image, but worship that which the Image representeth. Answ. 1. We deny that Images are signes of God, because God cannot be truely signified by them, seeing he is immense; and though he could, yet he ought not, because he hath expressely forbidden them; and because it is not in the power of any creature to ordaine or establish any signes whereby to signifie God, but onely in the will and pleasure of God. Answ. 2. In this argument our adversaries tender and alledge unto us a false and needlesse cause. For not onely the worshipping of Images is the cause and forme of Idolatry, but even the very worship of God also, which is given to Images or other creatures besides or contrary to his word;1 as the story of Aarons and Jeroboams calves doth sufficiently declare. For, though these men said: Behold, O Israel, thy gods which brought thee up, &c. To morrow shall be the holy day of the Lord: yet God both detested, and severely punished those worships as horrible and abominable Idolatry. Wherefore, howsoever Idolaters pretend the name and honour of God; yet in Idols, not God, but the Devill is worshipped, according as Paul testifieth of the Gentiles:2 These things which the Gentiles sacrifice (to Idols) they sacrifice, &c. though even they also in their worshippings pretended the name and honour of God.
Object. 2. The honour which is given unto the sign, is the honour of the thing signified. Images are a sign of God. Therefore the honour which is given unto Images, is also given unto God. Answ. We again deny the Minor, or distinguish of the Major thus; The honour of the sign is also the honour of the thing signified, namely, when the sign is a true sign, that is, ordained by him who hath authority to ordain it, and when also that honour is given to the sign which the right and lawful author of it will have done to the sign. For not the will of him that honoureth, but of him that is honoured, is the rule which must prescribe the due honour. Now whereas God hath forbidden both these, namely, that Images should be erected to him; and, that himself should be honoured at Images erected to him, or to any creatures; he is not honoured, but contumeliously wronged, and reproached, when any honour done to images is fastened on him. Repl. Whatsoever contumely is done to the sign, that redoundeth on God, although the sign be not instituted by his commandment. Therefore the honour also that is given to the sign, redoundeth on God, although that honour be not commanded to be given to the sign. Answ. This reason doth not follow, because then are contrary things rightly attributed to contraries, when the contrariety of the attributes dependeth of that, according to which the subject is opposed, and not of some other thing. So we grant that contumely against God followeth indeed the contumely against the sign, albeit the sign were not instituted by God; but not simply in respect of the sign it self, unto which that contumely was done, but in respect of his corrupt and bad will, who by showing contumely against the sin, which is thought to represent God, purposeth himself, and is minded to despite with contumely and reproach God himself. For to the showing of despite and contumely against God, it sufficeth, if there be any intent or purpose of departing from his commandment. But if through a desire that we have to avoid Idolatry, we detest Images, and other false reputed signs of God, by this contumely done to the signs, we rather promote, further, and advance Gods glory. But the honour of God doth not follow the honour of the sign, except both the honour and the sign be ordained by God:
Object. 2. The honour which is given unto the signe, is the honour of the thing signified. Images are a signe of God. Therefore the honour which is given unto Images, is also given unto God. Answ. We againe deny the Minor, or distinguish of the Major thus; The honour of the signe is also the honour of the thing signified, namely, when the signe is a true signe, that is, ordained by him who hath authority to ordaine it, and when also that honour is given to the signe which the right and lawfull author of it will have done to the signe. For not the will of him that honoureth, but of him that is honoured, is the rule which must prescribe the due honour. Now whereas God hath forbidden both these, namely, that Images should be erected to him; and, that himselfe should be honoured at Images erected to him, or to any creatures; he is not honoured, but contumeliously wronged, and reproached, when any honour done to images is fastned on him. Repl. Whatsoever contumely is done to the signe, that redoundeth on God, although the signe be not instituted by his commandement. Therefore the honour also that is given to the signe, redoundeth on God, although that honour be not commanded to be given to the signe. Answ. This reason doth not follow, because then are contrary things rightly attributed to contraries, when the contrariety of the attributes dependeth of that, according to which the subject is opposed, and not of some other thing. So we grant that contumely against God followeth indeed the contumely against the signe, albeit the signe were not instituted by God; but not simply in respect of the signe it selfe, unto which that contumely was done, but in respect of his corrupt and bad will, who by shewing contumely against the sinne, which is thought to represent God, purposeth himselfe, and is minded to despite with contumely and reproach God himselfe. For to the shewing of despite and contumely against God, it sufficeth, if there be any intent or purpose of departing from his commandement. But if through a desire that we have to avoide Idolatry, we detest Images, and other false reputed signes of God, by this contumely done to the signes, we rather promote, further, and advance Gods glory. But the honour of God doth not follow the honour of the signe, except both the honour and the signe be ordained by God:
because it is not the intent and purpose of honouring God, that sufficeth to the doing of honour unto God, but the manner also which himself hath prescribed, whereby to be honoured is required, and must be observed.
because it is not the intent and purpose of honouring God, that sufficeth to the doing of honour unto God, but the manner also which himselfe hath prescribed, whereby to be honoured is required, and must be observed.
Object. 3. It is lawful to honour the Images of noble, renowned, and well-deserving men. Therefore much more is it lawful to honour the Images of blessed Angels and Saints. ⟨p. 551⟩Ans. 1. To the Antecedent we answer; That honour of monuments is lawful, which is a grateful and honourable memory of those, whose monuments they are: and also that, which is applied to the use which themselves would justly have it, and not to the worship of them, or to the worship of God by their monuments: yea, and the defacing and utter razing of those monuments (if necessity require such a change) so it be done without any will or desire of despiting or dishonouring them, whose monuments they are, is also lawful. But by no means may we attribute divine honour unto them, such as that is, which these Papists yield unto their Idols, whether they cloak it with the name of adoration and worship, or veneration and service. 12. The images or monuments of notable men must be such, as have not been drawn into Idolatry: for if so, we are not to honour them, but to suppress them altogether, after the example of the brazen Serpent which Hezekiah brake in pieces,2 when it was abused to Idolatry, though in former times it were kept as a monument of Gods goodness showed in the wilderness, in healing, by the aspect or beholding of it, them that were bitten with the fiery Serpents.
Object. 3. It is lawfull to honour the Images of noble, renowned, and well-deserving men. Therefore much more is it lawfull to honour the Images of blessed Angels and Saints. ⟨p. 551⟩Ans. 1. To the Antecedent we answer; That honour of monuments is lawfull, which is a gratefull and honourable memory of those, whose monuments they are: and also that, which is applyed to the use which themselves would justly have it, and not to the worship of them, or to the worship of God by their monuments: yea, and the defacing and utter razing of those monuments (if necessity require such a change) so it be done without any will or desire of despighting or dishonouring them, whose monuments they are, is also lawfull. But by no meanes may we attribute divine honour unto them, such as that is, which these Papists yeeld unto their Idols, whether they cloak it with the name of adoration and worship, or veneration and service.
This is their demand, who grant that indeed the picture and images of God and Saints are not to be adored: but maintain that they are to be retained in Christian Churches as the books of lay-men, and for other causes also; so that the worshipping of them be avoided. But we are to uphold the contrary, namely, that the images and pictures of God, or the Saints, are not to be tolerated in Christian Churches, but utterly to be abolished, and removed from the sight of men, whether they be worshipped or no.
THis is their demand, who grant that indeed the picture and images of God and Saints are not to be adored: but maintaine that they are to be retained in Christian Churches as the books of lay-men, and for other causes also; so that the worshipping of them be avoided. But we are to uphold the contrary, namely, that the images and pictures of God, or the Saints, are not to be tolerated in Christian Churches, but utterly to be abolished, and removed from the sight of men, whether they be worshipped or no.
The chief causes for which images and pictures are to be abandoned our Churches, are; §11Because, that images should be made and set up in Christian Churches, it is quite contrary to the express commandment of God, Thou shalt not make to thy self any graven image, nor the likeness of any thing, &c. And whereas God will have no images made, whereby to represent him, or at which to worship him; in like manner will he not have them retained or kept which are made by others. §22Because in time of Popery they were the occasion and instruments of horrible Idolatry. §33Because God precisely commanded all Idols to be abolished, and all the corruptions of the true worship of God, and of the true doctrine, to testify his wrath and anger against Idolatry. §44In respect of our confession of the sincere worship of God, and of our hatred against Idolatry. This confession, whereby we profess our selves not to be Idolaters, consisteth not only in words, but also in actions, and in outward shows and signs. Ye shall overthrow their Altars, and break down their pillars, and ye shall cu• down their groves, and burn their graven images with fire. For thou art an holy people unto the Lord thy God. Fly Idols; namely, in heart, profession, and signs.§5 5Because for the taking away and abolishing of Idols certain zealous and godly Kings are praised in the Scripture; as Asa, Jehu, Hezekiah, Josiah. §66For avoiding of offence, and peril of superstition and Idolatry, lest by retaining of ancient images, or by substituting and adding new, the same ⟨p. 552⟩
1We see that Images never brought any good to them which had them: but even Gods own people was for the most part seduced thereby, as we may see often in the sacred Story, especially in the book of Judges, and in the Kings, and in the Prophets. So prone and ready is our nature unto this evil, which hath after ensuing it most grievous punishments: as those which the Lord reciteth by Moses, 2besides many others: I will destroy, saith he, your high places, and cut away your Images, and cast your carcasses upon the bodies of of your Idols, and my soul shall abhor you. In like manner also the Angel of the Lord, upbraiding the Israelites, that they had made a league with the Idolatrous Canaanites,3 saith: Wherefore, I will not cast them out before you, but they shall be as thorns unto your sides, and their gods shall be your destruction. For these causes, pictures and Images may not be tolerated in Christian Churches, but must be taken down and abolished, yea, though they be not worshipped.
1We see that Images never brought any good to them which had them: but even Gods owne people was for the most part seduced thereby, as we may see often in the sacred Story, especially in the booke of Judges, and in the Kings, and in the Prophets. So prone and ready is our nature unto this evill, which hath after ensuing it most grievous punishments: as those which the Lord reciteth by Moses, 2besides many others: I will destroy, saith he, your high places, and cut away your Images, and cast your carcasses upon the bodies of of your Idols, and my soule shall abhorre you. In like manner also the Angel of the Lord, upbraiding the Israelites, that they had made a league with the Idolatrous Cananites,3 saith: Wherefore, I will not cast them out before you, but they shall be as thornes unto your sides, and their gods shall be your destruction. For these causes, pictures and Images may not be tolerated in Christian Churches, but must be taken downe and abolished, yea, though they be not worshipped.
THe chiefe causes for which images and pictures are to be abandoned our Churches, are; §11Because, that images should be made and set up in Christian Churches, it is quite contrary to the expresse commandement of God, Thou shalt not make to thy selfe any graven image, nor the likenesse of any thing, &c. And whereas God will have no images made, whereby to represent him, or at which to worship him; in like manner will he not have them retained or kept which are made by others. §22Because in time of Popery they were the occasion and instruments of horrible Idolatry. §33Because God precisely commanded all Idols to be abolished, and all the corruptions of the true worship of God, and of the true doctrine, to testifie his wrath and anger against Idolatry. §44In respect of our confession of the sincere worship of God, and of our hatred against Idolatry. This confession, whereby we professe our selves not to be Idolaters, consisteth not onely in words, but also in actions, and in outward shewes and signes. Yee shall overthrow their Altars, and breake downe their pillars, and yee shall cu• downe their groves, and burne their graven images with fire. For thou art an holy people unto the Lord thy God. Fly Idols; namely, in heart, profession, and signes.§5 5Because for the taking away and abolishing of Idols certaine zealous and godly Kings are praised in the Scripture; as Asa, Jehu, Ezekias, Josias. §66For avoiding of offence, and perill of superstition and Idolatry, lest by retaining of ancient images, or by substituting and adding new, the same ⟨p. 552⟩danger come to the Church, and to the ignorant people thereby, which in times past we see to have issued hence on our Progenitors and Ancestors. §77That the enemies of the Church by this spectacle, having so great a shew of Idolatry, be not the more alienated from the Church, so that they despite and reproach therefore the truth of God. Of this danger God himselfe fore-warneth us in that dreadfull judgement on the Israelites for sparing the Canaanites:8 Wherefore I say also, I will not cast them out before you, but they shall be as thornes unto your sides, and their gods shall be your destruction. So verily the Jews at this day, because they see Images and Pictures in the Churches of those that professe Christianity, are greatly offended, in so much that they prove the more averse from Christianity.
