A14216:951
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.
4 Objection. They have affirmed also,1 because man was made according to the image of god, that therefore god hath a humane shape; not marking, that the image of god consisteth not in the shape and figure of the body, but in the mind, & integrity of nature, in wisdom, righteousness, and true holiness. Eph. 4. As for Tertullian, whereas he reasoneth, that god is a body; that he speaketh unproperly therein, and abuseth the word body, in steed of substance, not only Augustine witnesseth in his Epistle to Quoduultdeus: but this is also an argument, & proof thereof, because he termeth also the souls and Angels oftentimes bodies.
4 Obiection. They haue affirmed also,1 because man was made according to the image of god, that therefore god hath a humane shape; not marking, that the image of god consisteth not in the shape and figure of the bodie, but in the mind, & integritie of nature, in wisedome, righteousnes, and true holines. Eph. 4. As for Tertullian, whereas he reasoneth, that god is a bodie; that he speaketh vnproperly therein, and abuseth the word bodie, in steed of substance, not only Austine witnesseth in his Epistle to Quoduultdeus: but this is also an argumēt, & proofe thereof, because he termeth also the soules and Angels oftentimes bodies.
- 1The image of God in man doeth not argue a bodily shape in God.
Wherefore let us know that therefore we are taught the nature of god to be spiritual,1 that we may not conceive of god any thing which is gross, terrene, carnal, and unworthy his divine Majesty: neither should deem that he can be perceived by our bodily senses or in thought imagined, but should consider his nature by his word and works: that we should not dare to represent him by any bodily shape: and in a word, that we should remember that he is to be worshipped, not with the gestures or other things of the body, but with the mind and spiritual motion of the heart. Lastly, Seeing he alone inspireth into us temporal and everlasting life, we should acknowledge the gift of both to come from him: Out of this fountain only we should seek it, and endeavour to refer it wholly to his glory.