A64611:2569
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.
Object. 22. Baruc saith, Hear now the prayer of the dead Israelites. Therefore the Saints pray for us, and are to be prayed unto by us. Ans. Baruc is an Apocryphal Scripture also, and besides in this argument the words (dead Israelites) are mis-construed. For the Israelites are there said to be dead, not which were deceased and departed this life, but which were yet living and invocating on God in this life; but, by reason of their calamities, like unto those that are dead.
Object. 22. Baruc saith, Heare now the prayer of the dead Israelites. Therefore the Saints pray for us, and are to be prayed unto by us. Ans. Baruc is an Apocryphall Scripture also, and besides in this argument the words (dead Israelites) are mis-construed. For the Israelites are there said to be dead, not which were deceased and departed this life, but which were yet living and invocating on God in this life; but, by reason of their calamities, like unto those that are dead.
Object. 23. We cannot have access unto a Prince without some ones intercession and mediation. Therefore much less may we appear before God without some Intercessor and Mediator. Ans. We grant the whole. For indeed without Christ the Mediator there is no access to God for any man, according as Christ himself saith: No man cometh to the Father but by me. 1And Ambrose notably answereth this their argument, in his Exposition or Commentary on the Epistle to the Romans, thus writing: Some men are wont to use a miserable or cold excuse, saying, that we have access unto God by his righteous Saints; as we have unto a King by his Nobles about him. Well: Is any man so desperately mad, and careless of his life, as to transfer the Majesty and title of the King to any of his attendants; especially seeing that they, who are found to have but once consulted of this practise, are worthily condemned as guilty of treason? Yet these men think them not guilty of treason against God, who attribute Gods proper honour unto the creature, and, forsaking the Lord and Master, adore and worship their fellow servants, as if this made any whit the more for them, that herein they serve God. For therefore we approach unto a King by means of his Nobles and followers, because the King himself is a man in like manner as we are, and knoweth not to whom he may commit the charge of the Common-wealth: But to put God in mind of us, who is not ignorant of us (for he knoweth the merits of all) we need no solicitor save only a devout mind. For wheresoever such a one speaketh, he will answer nothing, &c. And Chrysostom saith, The Canaanitish woman prayeth not James, nor beseecheth John, nor goeth to Peter, nor followeth after the whole company of the Apostles, nor seeketh any Mediator: but in stead of all these she taketh repentance for her companion, which repentance bare the place or person of her Advocate, and so she went on to the spring head, even Christ. Thus much be spoken of the sixth virtue prescribed in this Commandment: namely, invocation, and calling on God.