A64611:241
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.
2 How far forth the Image of God was lost, and how far it remaineth.
2 How farre forth the Image of God was lost, and how farre it remaineth.
Such then was the image of God, after which God in the beginning created man, and which man before his fall had apparent stamped in him. But man after his fall, by means of sin, lost this glorious image of God, and was transformed into the deformed and ugly shape of the Devil.1 Some remnants and sparks of Gods image continued re•iant in man after his fall, and yet remain also, even in the unregenerate: §11. The incorporeal substance of the reasonable and immortal soul, together with the powers thereof; and amongst these the liberty of his will, so that whatsoever man will, he willeth it freely. §22. Many notions in the understanding; of God, of nature, of the difference of things seemly and unseemly; which notions are the principles of Arts and Sciences. §33. Some prints and steps of moral virtues, and some petty abilities concerning outward discipline, and behaviour. §44. The fruition of many temporal good things. §55. A kind of dominion over the creature: For this is not wholly lost, but many are subject to mans government, and man is able to rule many, and to use them. These remnants, I say, of the image of God in man, howsoever they also through sin are mainly defaced, and manifoldly impaired, yet in some sort they are reserved and preserved in nature,2 and that to these ends: 1. That they might be a testimony of the bounty of God towards us, yea though we were unworthy of it. 2. That God might use them to the restoring of his image in us. 3. That he might leave the Reprobate without excuse.