A64611:237
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.
Righteousness and holiness in this text of the Apostle may either be taken for the same thing; or so distinguished, that Righteousness may be meant of the actions both inward and outward, as they have a conformity and congruity of the will and heart with the mind judging aright, and with the Law of God; and Holiness may be understood of the qualities themselves. §1Ob. 1. Perfect wisdom and righteousness is in God alone,1 and is not found in any creature; and the wisdom of all creatures, even of the Angels themselves, both may, and doth increase: how then was the Image of God perfect wisdom and righteousness in man? An. By perfect wisdom here is meant not such a kind of wisdom as is ignorant of nothing, but which hath as absolute perfection, as is incident unto the nature of a creature; as great a portion as the rich Creator hath measured and sundered out unto his creature, sufficient to indue it with happiness and felicity: as the wisdom of the Angels and their blessedness is perfect, because it is such as God hath ordained, and yet unto it somewhat daily may be added; otherwise it were infinite. So was man perfectly just, because he was conformable to God in all things which God required of him; not that he was of equal perfectness, or had justice inherent in him in that degree of perfection which God had, but because he wanted nothing of the full measure of such perfection as God created in him, and would should be in him, and which might suffice a created nature to the attaining of blessedness. There is therefore an ambiguity in the word perfection; & in this sense ⟨p. 43⟩here expressed, man is said in Scripture to be the image of God, 2or to be made after the image of God. §2Obj. 2. The first man was of the earth, earthly; the second man, the Lord from heaven. As the earthly was, such are they that are earthly: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthly, so shall we bear the image of the heavenly. Ans. The Apostle doth not here take away the image of the heavenly man from Adam, when he as yet stood; but compareth his nature and estate as well before, as after his fall, with that heavenly glory, unto which we are restored by Christ;