A64611:2482
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.
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;