A64611:2560
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.
13. Here they reply; They which pray for us in heaven, are to be prayed unto. The Saints pray for us in heaven; because in this life they pray one for another, and in heaven their love is more fervent towards us then in this life: and this may be done without any injury unto Christ our Mediator, and with assured persuasion of being heard either for their merits, or for the merit of Christ: Therefore we are to pray unto them. Answ. The consequence of this reason holdeth not: Because the praying of one for another is no sufficient cause, for which he should be called upon, or prayed to, who doth pray. We gladly yield and grant, that the Saints in heaven do most earnestly desire of God the defence and deliverance of their brethren, namely, of the Church militant on earth, and that their prayers are heard according to the will and counsel of God, whereunto they submit themselves. And that this is the meaning and opinion of the ancient Doctors, when they treat of the prayers of the blessed for the Church, the considering and conference of the places themselves doth show. But that the Saints understand and pray against the evils and dangers of every one, and hear out petitions and requests, we deny. Wherefore neither living in that heavenly fellowship and society, neither conversing in this life, are they to be called upon, or prayed unto, without manifest Idolatry.
13. Here they reply; They which pray for us in heaven, are to be prayed unto. The Saints pray for us in heaven; because in this life they pray one for another, and in heaven their love is more fervent towards us then in this life: and this may be done without any injury unto Christ our Mediatour, and with assured perswasion of being heard either for their merits, or for the merit of Christ: Therefore we are to pray unto them. Answ. The consequence of this reason holdeth not: Because the praying of one for another is no sufficient cause, for which he should be called upon, or prayed to, who doth pray. We gladly yeeld and grant, that the Saints in heaven do most earnestly desire of God the defence and deliverance of their brethren, namely, of the Church militant on earth, and that their prayers are heard according to the will and counsell of God, whereunto they submit themselves. And that this is the meaning and opinion of the ancient Doctors, when they treate of the prayers of the blessed for the Church, the considering and conference of the places themselves doth shew. But that the Saints understand and pray against the evils and dangers of every one, and heare out petitions and requests, we deny. Wherefore neither living in that heavenly fellowship and society, neither conversing in this life, are they to be called upon, or prayed unto, without manifest Idolatry.