A64611:710
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.
1Incomprehensible or immense.) §11. He will have us to know, That he cannot be comprehended in the cogitation of any creature, so that what things he ascribeth to himself in his word, how great soever they be thought of us, yet are they always far greater: for the power of the understanding, which reacheth but to finite things cannot perceive the form or perfect pattern of an infinite nature. §22. The Deity cannot be comprehended or circumscribed in place or space, or any limits; that is, the essence of God is immense or unmeasurable, neither to be extended, nor divided, nor multiplied: therefore it is all every where one and the same.2 1. Because and infinite power cannot be contained in an essence or nature which is finite and limited. 2. Because the power of God is always every where; and therefore his substance also, for that cannot be without this; yea, it is the divine essence it self: And that the power or virtue of the divinity, which hath been spread perpetually in infinite manner, both before and after the creation of the world, cannot be any where either in no substance at all, or in any substance, but only in the very substance it self of God, the Philosophers also, who conceived God to be infinite, have confessed. Neither yet is it to be thought that the substance of the divinity is so extended, that one part thereof is one where, or so multiplied, that another part is another where; but that it being infinite is every where: and seeing it cannot be divided into parts, as being immense and most perfect, to be all every where: and seeing it is but one, that it is every where the same, so that none can pierce into, or comprehend it, but it pierceth into,3 and comprehendeth all things: Do not I fill the heaven and the earth saith the Lord? §33. Not only the power, but the essence also of the divinity to be infinite, doth even hereby most certainly appear, Because there is one, the same and whole substance of the three persons: For, The eternal Father, as he is always, so at that time when ⟨p. 155⟩