A64611:708
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.
1Other from all his creatures.) That God is other from all his creatures we must hold,§1 2Against Philosophers, who will have the world, or nature it self to be God; that is, either a general matter, or a power, or a mind and intelligence, or some form to be infused, mingled, and tied to the bodies of the world, and them to inform, quicken, sustain and move, as the soul sustaineth and moveth mans body. Which Virgil calleth, The spirit of the world: Others, The soul of the world. §23Against those who imagine the creatures, either all, as Servetus; or some, according to the doctrine of the Manichees, to spring from the very essence or nature of God, deriving it self, as they speak, ⟨p. 154⟩into others by propagation. §34That all profane, unworthy, and idolatrous cogitation of God, whereby God may be made like to any creature, may be excluded: For, that the essence of God is far other then the essence of all the creatures, both nature and the word of God showeth, when it teacheth that God is wise, and Creator▪ of the world: now the world hath many parts unreasonable, and it self cannot be Creator to it self. It showeth also that things are not derived out of the substance of God, that being unchangeable and indivisible. And lastly, that the Deity is most unlike and different from all things created, Because there can neither be, nor be imagined any similitude of a finite nature and an infinite. 5Therefore, §11. Whereas the Scripture saith, That all things are of God; it doth not mean, that all things are God, or the essence of God, or propagated from it: for all other things are of God, not as begotten of him,6