A64611:1096
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.
1But no man can send the Spirit of God, and work by him in the hearts of men, but only he, whose proper Spirit this is, namely, God,2 7. John Baptist is called the fore-runner of Christ, who should prepare his way: But he prepareth the way of the Lord. 8. Christ himself saith, That the Father will, that all should honour the Son, as they honour the Father. But no creature, albeit excellent, can be equalled in honour with the Creator. 9. Every where he is called the true God, 3and the Lord. This is the true God and eternal life. Who is God over all blessed for ever, Amen. God hath purchased his. Church with his own blood. The sceptre of thy kingdom, is a sceptre of righteousness. Thou, Lord, in the beginning hast established the earth, and the heavens are the works of thine hands. Christ is counted worthy of more glory, than Moses, inasmuch as he which hath builded the house, hath more honour than the house, and he that hath built all things is God. 10. He is said, to have come down from heaven, yet so, that he remaineth in heaven: to come unto his, together with his Father, to be with them unto the end of the world. Therefore he is of an infinite essence, every where present, and working both in heaven and earth. But his humane nature is finite:4 Therefore he is God in respect of another nature. Now to that which hath been objected, concerning the communicating of the Deity unto others, whereby they are called gods, we answer, by distinguishing the diversity thereof: For unto others it is communicated by a created similitude of the Deity, either of nature; that is, by divine properties created which are not equal with the Creator; so are the Angels: or of office; so Moses is called called god, and all Magistrates.5 But unto the Son Christ, it is communicated by the nature or essence it self, so that the very Deity is his substance. Which we thus prove: 1. He is the only begotten and proper Son of God, the Son of the most High, who also is himself the most High. But he is the proper Son, to whom the substance of the Father is communicated: As the Father hath life in himself,