A64611:704
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.
yet to know God most perfectly is proper to God only, as it is said, Not that any man hath seen the Father, save he which is of God, 1he hath seen the Father: So far is it that the invisible, infinite, and everlasting Deity may ever be conceived by bodily eyes, whose nature is not to perceive any objects but such as are finite and limited. Object. 3. They have alleged also those sayings wherein the parts of mans body are attributed to God. But these also are not properly,2 but by a Metaphor spoken of God, whereby is signified to us a power in God, working after an incomprehensible manner his works; a certain shadow whereof are those actions which men do by the ministry and help of their bodily parts: as, the eyes and ears signify the wisdom of God, whereby he understandeth all things: the mouth, the publishing of his word: the face, the declaration, tokens, and feeling of his divine goodness and grace, or severity and anger: the heart, his love: the hands and arms, his power: the feet, his presence. Object. 4. They have affirmed also, because man was made according to the image of God, that therefore God hath an humane shape: 3Not marking, that the image of God consisteth not in the shape and figure of the body, but in the mind, and integrity of nature, in wisdom, righteousness, and true holiness. As for Tertullian, whereas he reasoneth, that God is a body; that he speaketh improperly therein, and abuseth the word ⟨p. 153⟩body, in stead of substance, not only Augustine witnesseth in his Epistle to Quod vult Deus; but this is also an argument and proof thereof, because he termeth also the souls and Angels oftentimes bodies. Wherefore let us know, that therefore we are taught the nature of God to be spiritual,4 that we may not conceive of God any thing which is gross, terrene, carnal, and unworthy his divine Majesty, neither should deem that he can be perceived by our bodily senses, or in thought imagined, but should consider his nature by his word and works: that we should not dare to represent him by any bodily shape: and in a word, that we should remember that he is to be worshipped, not with the gestures, or other things of the body, but with the mind and spiritual motion of the heart. Lastly, seeing he alone inspireth into us temporal and everlasting life, we should acknowledge the gift of both to come from him: