A64611:2547
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.
4. The Saints have by the grace of God wrought miracles, whereby also God is discerned from creatures: Therefore God hath communicated some of his prerogatives and properties unto the Saints, and by consequent the knowledge of the thoughts and affections of all that pray unto them. Answ. This reason is doubly faulty: 1. The consequence is not of force from a general particularly put, unto a certain special: wherefore it followeth not, that God hath communicated with his Saints a knowledge of hearts universally, or of the hearts of all that make invocation, albeit it were true (which yet we grant not to be true) that he did communicate some of his prerogatives or essential properties with the Saints: except it may be proved by certain testimony of Scripture, that amongst those some communicated prerogatives, this is also contained. But the contrary hereof hath been already proved. 2. The proof of the Antecedent, drawn from the example of miracles, is of no force. For there is not any power of working miracles transfused by God into the Saints, neither do the Saints work these by their own virtue, or by any virtue communicated unto them by God, but are only Ministers of the external works; that is, of fore-tellings, or tokens: which when the Saints do, God doth manifest unto them, that he will by his own virtue, not transfused into them, nor by the like virtue created in them, but by his own proper virtue, being and remaining in himself alone, work those wonderful works, and proper unto an omnipotent nature; and if we speak truly and properly, he it is alone that worketh them. The Saints are said to work them, by a figure of speech, as being the Ministers of the outward work,1 which God addeth unto the working of the miracle, as a sign of his presence, power, and will. Wherefore it doth not hereof follow, that either the infinite wisdom and universal knowledge of hearts, or other essential properties and prerogatives of God are communicated with the Saints.
4. The Saints have by the grace of God wrought miracles, whereby also God is discerned from creatures: Therefore God hath communicated some of his prerogatives and properties unto the Saints, and by consequent the knowledge of the thoughts and affections of all that pray unto them. Answ. This reason is doubly faulty: 1. The consequence is not of force from a generall particularly put, unto a certaine speciall: wherefore it followeth not, that God hath communicated with his Saints a knowledge of hearts universally, or of the hearts of all that make invocation, albeit it were true (which yet we grant not to be true) that he did communicate some of his prerogatives or essentiall properties with the Saints: except it may be proved by certaine testimony of Scripture, that amongst those some communicated prerogatives, this is also contained. But the contrary hereof hath beene already proved. 2. The proofe of the Antecedent, drawne from the example of miracles, is of no force. For there is not any power of working miracles transfused by God into the Saints, neither do the Saints worke these by their owne vertue, or by any vertue communicated unto them by God, but are only Ministers of the externall works; that is, of fore-tellings, or tokens: which when the Saints do, God doth manifest unto them, that he will by his owne vertue, not transfused into them, nor by the like vertue created in them, but by his owne proper vertue, being and remaining in himself alone, worke those wonderfull works, and proper unto an omnipotent nature; and if we speake truly and properly, he it is alone that worketh them. The Saints are said to worke them, by a figure of speech, as being the Ministers of the outward worke,