A64611:703
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.
Spiritual.) 1. Because he is incorporeal: as being infinite, and indivisible, and most excellent. 2. Insensible: For 1. experience teacheth this. 2. God is without sensible qualities, which are the objects of the senses: and 3. He is immense. The eyes perceive only things finite, and which are within a certain compass. 4. He is spiritual, because himself both liveth, and is the author of all life both corporal and spiritual. Object. 1. Against this opinion many places of Scripture have been heretofore by some alleged, in which it is written, That God and Angels did appear, and were seen, thereby to prove, that their nature is corporeal and visible. But we are to know, that not the very substance of God and Angels,1 but created shapes and bodies were beheld of men, made, carried, and moved by the will and virtue of God or Angels, that by them they might make known their presence, and use their ministry and service in instructing men of those things which seemed good unto them. And these were sometimes by imagination represented unto the interior senses of men; which also somewhere may, and somewhere cannot be gathered out of the circumstances of the histories: as the Angels appearing to Abraham and Lot were invested with true bodies, as which might be touched and handled: whether Micah before Ahab saw with the eyes of his body, or of his mind, the Lord and his Angels, is a matter of doubt. But that those visible shapes were not the very substance of God, is hereby manifest, for that the Scripture with great consent reacheth. that God is seen of no man, neither can be seen, and incomprehensible, and unchangeable: But those visible shapes were not always the same. Object. 2. To these they add that which is said,2 that God was seen of Jacob face to face, and of Moses, and of all the people, and that all of us shall see God face to face in the life to come. By which Metaphor or borrowed speech is signified a clear and conspicuous manifestation and knowledge of God, which is perceived, not-with the eyes of the body, but of the mind; either by means, as by the word, by his works, and outward tokens, and such as run into the senses, whence the mind may gather somewhat of God; or without means, by inward revelation. And albeit in the life to come shall be a fart more bright knowledge of God then now;
Spirituall.) 1. Because he is incorporeall: as being infinite, and indivisible, and most excellent. 2. Insensible: For 1. experience teacheth this. 2. God is without sensible qualities, which are the objects of the senses: and 3. He is immense. The eyes perceive onely things finite, and which are within a certain compasse. 4. He is spirituall, because himself both liveth, and is the authour of all life both corporall and spirituall. Object. 1. Against this opinion many places of Scripture have been heretofore by some alledged, in which it is written, That God and Angels did appear, and were seen, thereby to prove, that their nature is corporeall and visible. But wee are to know, that not the very substance of God and Angels,