A64611:1682
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.
That is called everlasting, 1. Which hath neither beginning nor ending; so God is everlasting. 2. Which hath no beginning, and yet hath an ending; as the decree of God,1 3. Which hath a beginning, but shall have no end; as Angels, and the souls of men, &c. And in this third sense our heavenly life is called everlasting life; that is, a life having beginning, but without end. So then the everlasting life of man is nothing else but the eternal being of a regenerate and glorified man; which being, 2is to have the image of God restored, according to which man was at the first created, to wit, to be endued with perfect wisdom, righteousness, and felicity, or with a true knowledge and love of God joined with eternal joy. And here in these acts of acknowledging and loving God, we (for plainness sake) include the faculties and powers of acknowledging and loving God: For, to be able to acknowledge God aright, and love him, no less belong to the spiritual life, then to acknowledge and love him:3 seeing The natural man perceiveth not the things of the Spirit of God, neither can know them. Again, we thus describe it: Everlasting life is a perfect restoration of Gods image in us, and eternal joy resting on God, celestial glory, and abundant fruition of all good things which are required to the state of perfect happiness. More briefly; it is a perfect conformity of man with God, consisting in the true and perfect knowledge and love of God, and in the glory of both soul and body. So that to the full understanding of the essence of everlasting life,4 we are to consider these two things: §15An union both of our body and soul with God. §26A conformity with God, which issueth out of this union, as an effect proceedeth from his cause. Now this conformity is a perspicuous and evident knowledge of God, and his will, and his works, perfect righteousness, joy fixed in God, incomparable glory, wherewith our bodies and souls shall flourish and shine as the Sun, and a sufficiency of all good things in God pertaining to true and perfect bliss. All these things do somewhat express the manner and form of everlasting life. Now, if we add hereunto