A64611:711
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.
and, I am in the Father, and the Father is in me: so the holy Ghost was truly present in the likeness of a dove, and a flame at the baptism of Christ, and at Pentecost, and now dwelleth in us as in his temple; and yet is always with the Father and the Son in heaven, as the Father and the Son are with him in all the Saints which are dispersed throughout heaven and earth. And hence appeareth the third difference between an infinite nature and a finite nature, or the third reason which is only opened in the word of God, whereby the divine essence is incomprehensible, to wit, by communication: whereas the whole is in such sort common to the three persons of the Divinity, as not only it is in them as it is in the creatures, but also is their very substance, and yet nevertheless remaineth in number one and the same. Now, that it is proper to the Deity alone, 1nor imparted or communicated to any creature to be infinite or immense, or to be every where at the same time, or to be the same in divers places, is apparent by these reasons; §11. Because it is impossible that any creature should be, or be made equal to the Creator, as hath been often said: Lord, who is like unto thee? §22. Because God himself by this mark distinguisheth and discerneth himself from the creatures; for in saying,2 that he is he who filleth heaven and earth, he signifieth, that there is no other such besides him. §33. Because Christ showeth his divinity by this argument, in that when he was in body on earth,3 yet he affirmeth himself to be in heaven. §44. The godly Doctors of the ancient Church defended the divinity of the holy Ghost by this self same argument;4 as Dydimus in his Treatise of the holy Ghost: The holy Ghost himself, if he were one of the creatures, should have at least wise a substance limited, as all things which were made; for although invisible creatures are not limited and circumscribed by place, yet are they limited by the property of their substance: But the holy Ghost being in many, hath not a limited and finite substance.