A14216:947
The Sum of Christian Religion
The sum of Christian religion: delivered by Zacharias Ursinus in his lectures upon the Catechism authorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolved the questions of whatsoever points of moment, which have been or are controversed in divinity. Translated into English by Henry Parry, out of the last & best Latin editions, together with some supply of wa[n]ts out of his discourses of divinity, and with correction of sundry faults & imperfections, which are [sic] as yet remaining in the best corrected Latin.The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.
Oxford: printed by Joseph Barnes, 1587Oxford: printed by Ioseph Barnes, 1587
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.
Spiritual] 1. Because he is incorporeal: as being infinite, and indivisible, & most excellent. 2. Insensible. For first, experience teacheth this. Secondly, God is without sensible qualities, which are the objects of the senses: and Thirdly, he is immense. The eyes perceive only things finite, and which are within a certain compass. 3. He is spiritual, because both himself liveth, and is the author of all life both corporal and spiritual.
Spirituall] 1. Because hee is incorporeal: as being infinite, and indiuisible, & most excellent. 2. Insensible. For first, experience teacheth this. Secondly, God is without sensible qualities, which are the obiects of the senses: and Thirdly, hee is immense. The eies perceiue onely thinges finite, and which are within a certain compasse. 3. He is spirituall, because both himselfe liueth, and is the author of all life both corporall and spirituall.
Objection. Against this opinion many places of scripture have been heretofore by some alleged,1 in which it is written, that God and Angels did appear and were seen, thereby to prove, that their nature is corporeal and visible. But we are to know, that not the very substances of God and Angels, but created shapes and bodies were beheld of men, made, carried, and moved, by the will and virtue of God or Angels, that by them they might make known their presence, and use their ministry and service in instructing men of those ⟨p. 306⟩things which seemed good unto them. And these were sometimes by imagination represented to the interior senses of men: which also somewhere may, & somewhere cannot be gathered out of the circumstances of the histories: As the Angels appearing to Abraham & Lot, were invested with true bodies, as which might be touched and handled. Whether Micah before Ahab saw with the eyes of his body, or of his mind, the Lord and his Angels, is a matter of doubt. But that those visible shapes were not the very substance of God, is hereby manifest, for that the scripture with great consent teacheth, that God is seen of no man, neither can be seen, and incomprehensible, and unchangeable. But those visible shapes were not always the same.