A64611:707
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.
Eternal.) That is, such an eternity which can have neither beginning,1 nor any end of being agreeth to God alone, both nature showeth, forasmuch as he is the first cause of all things, and of infinite perfection and power; and the Scripture also recounteth: as, Before the mountains were brought forth, or ever the earth and the world were made, thou art God from everlasting, and world without end. But we are to observe, that not therefore only the eternity of God is so often inculcated in the Scriptures, that in regard hereof he may be discerned from things created: but also Because he will impart eternity unto us, that is, he hath purposed and promised that he will give us of his eternal goodness and providence, eternal blessings, and will have continual care of us through all eternity, and will have a kingdom in Angels and men, whereof shall be no end: Therefore we are given to understand,2 that God is eternal to us, That we may oppose the certain hope of eternal blessedness grounded upon his eternity, against the shortness of mortal life, and against the frailty of mans condition: For seeing he is eternal, he can; and seeing he promiseth, he will for ever preserve us with his protection: For this God is our God for ever and ever. And,3 He hath commanded his covenant for ever. Wherefore, being upheld with this consolation, let us neither refuse to suffer the short misery of this life, neither prefer the short felicity thereof before eternal blessings: and seeing God will be not only bountiful towards the godly, but judge also of the ungodly eternally, let the cogitation of the eternal wrath of God keep and hold us in the fear of God, that we may not desire to buy the fading show of whatsoever good, with eternal misery.
Eternall.) That is, such an eternity which can have neither beginning,1 nor any end of being agreeth to God alone, both nature sheweth, forasmuch as hee is the first cause of all things, and of infinite perfection and power; and the Scripture also recounteth: as, Before the mountains were brought forth, or ever the earth and the world were made, thou art God from everlasting, and world without end. But we are to observe, that not therefore only the eternity of God is so often inculcated in the Scriptures, that in regard hereof hee may be discerned from things created: but also Because hee will impart eternity unto us, that is, he hath purposed and promised that he will give us of his eternall goodnesse and providence, eternall blessings, and will have continuall care of us through all eternity, and will have a kingdom in Angels and men, whereof shall be no end: Therefore we are given to understand,