A64611:1639
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.
Object. 2. The dead are said to sleep. 1Ans. But this is by a* figure of speech, translating that which is proper unto the body, to the whole man. For that this belongeth ⟨p. 367⟩to the body, which is to be re-called from death to life, as it were from sleep to wake again, many places declare, as: Behold, now I sleep in the dust. For, not the soul,3 but the body only sleepeth in the dust and grave.
Object. 3. The Preacher saith, The condition of the children of men and the condition of beasts, are even as one condition unto them: Therefore there is no immortality of soul. Ans. 1. It is a fallacy, concluding that which is in some respect so, to be simply so. Indeed, the condition of both man and beast is equal, as touching the necessity of dying imposed on both; for men, as well as beasts, must needs once die and depart out of this life, because men are not to continue here for ever; but it is decreed that all must die, and so they have here no settled place: But the Preachers meaning is not, that the condition of man and beast is all one concerning the event ensuing after death; for the souls of beasts are extinguished and vanish away then when their bodies die: but the souls of men (as hath been proved by the fore-rehearsed testimonies) remain alive after the death of their bodies. Ans. 2. We deny the Antecedent: for the Preacher speaketh of mans death, not as he himself thought of it in his own heart; but as it seemeth in the sense and judgement of the wicked and profane vulgar sort of men, built and grounded on the outward apparent likelihood of events betiding both the good and evil. For to the doctrine of Gods providence and just judgement, whereby one day the good shall be crowned with good things, and the evil recompensed with evil; to this, I say, he adjoineth, by way of objection, a lamentable complaint of mans erroneous judgement.