A64611:120
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
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.
I give thee thanks, O Father, Lord of heaven and earth, because thou hast hid these things from the wise men, and men of understanding, and hast opened them unto babes. Now if they reply again,1 that divine matters are hard and obscure to all men, as it is said, The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned, they should have called to mind, 1. That this ignorance and hardness riseth not of the obscurity of the Scripture, but of the blindness of mans mind. 2. That the obscurity (sith in very deed it is not in the Scripture, but seemeth to be the fault of our nature) doth not always remain in those, who are regenerate, but is removed from them by the illumination of the holy Spirit, according to those sayings; It is given unto you to know the secrets of the kingdom of God, but to others in parables, that when they see, they should not see: and when they hear, they should not understand. Until this day, when Moses is read, the veil is laid over their hearts: Nevertheless when their hearts shall be turned unto the Lord, the veil shall be taken away. From this very place may we easily refute that which they object: That we our selves, 2in that we say the Scripture hath not been understood for these many ages in the Popish Church, do confess the obscurity of it. For the ignorance which hath bin from the beginning of the world, and shall be to the end in the adversaries of the truth, is not to be imputed to the obscurity of the Scriptures, but their own perverseness, who have not a desire to know and embrace the truth: as Paul saith, Because they received not the love of the truth, that they might be saved, 3therefore God shall send them strong delusions that they shall believe lies.
I give thee thankes, O Father, Lord of heaven and earth, because thou hast hid these things from the wise men, and men of understanding, and hast opened them unto babes. Now if they reply againe,1 that divine matters are hard and obscure to all men, as it is said, The naturall man perceiveth not the things of the spirit of God, for they are foolishnesse unto him: neither can hee know them, because they are spiritually discerned, they should have called to mind, 1. That this ignorance and hardnesse riseth not of the obscurity of the Scripture, but of the blindnesse of mans minde. 2. That the obscurity (sith in very deed it is not in the Scripture, but seemeth to be the fault of our nature) doth not alwaies remain in those, who are regenerate, but is removed from them by the illumination of the holy Spirit, according to those sayings; It is given unto you to know the secrets of the kingdome of God, but to others in parables, that when they see, they should not see: and when they heare, they should not understand. Ʋntill this day, when Moses is read, the vaile is laid over their hearts: Neverthelesse when their hearts shall be turned unto the Lord, the vaile shall be taken away. From this very place may wee easily refute that which they object: That wee our selves,