A64611:1429
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.
TO sit at Gods right hand, is to be a person equal to God in power and glory, by whom the Father worketh immediately, and governeth all things. They commonly define it to be, to reign in equal power and glory with the Father. That is true indeed of Christ: for he doth all things likewise as doth the Father, and is endued with the same power with the Father, which also he exerciseth. But the Son hath always so reigned: and the same agreeth also to the holy Ghost, who yet is not said in the Scripture to sit, neither doth sit at the right hand of the Father; because the Father doth not govern all things, especially his Church, immediately by the holy Ghost, but by the Son. Wherefore this definition, which is commonly received, is not sufficient and perfect. Some confound his sitting with his ascension, and say it is all one: But we have already showed and proved a difference; and it is absurd, that in so short a Confession should be an idle speaking of the same thing twice. This phrase of speech is taken from the custom of Kings,1 who place those, whom they honour, at their right hand and have their assistant assessors, to whom they commit the power of government: So Christ is said to sit at the right hand of the Father; because the Father will rule and govern by him immediately all things both in heaven and earth. This Session therefore is the supreme dignity and glory given by the Father unto Christ after his ascension: Or, the peerless exaltation of the Mediator in his Kingdom and Priest-hood.
TO sit at Gods right hand, is to be a person equall to God in power and glory, by whom the Father worketh immediately, and governeth all things. They commonly define it to be, to reigne in equall power and glory with the Father. That is true indeed of Christ: for he doth all things likewise as doth the Father, and is endued with the same power with the Father, which also he exerciseth. But the Son hath alwaies so reigned: and the same agreeth also to the holy Ghost, who yet is not said in the Scripture to sit, neither doth sit at the right hand of the Father; because the Father doth not governe all things, especially his Church, immediately by the holy Ghost, but by the Son. Wherefore this definition, which is commonly received, is not sufficient and perfect. Some confound his sitting with his ascension, and say it is all one: But we have already shewed and proved a difference; and it is absurd, that in so short a Confession should be an idle speaking of the same thing twice. This phrase of speech is taken from the custome of Kings,