A64611:715
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.
Unchangeable.) When God pronounceth himself to be unchangeable, he showeth that he will be always such as he hath been from all eternity:1 so that, 1. Neither his essence, nor whatsoever is proper thereto can be augmented or diminished: 2. Neither his nature and will be changed: 3. Neither himself hath need to transport himself from place to place: This do Philosophers, induced thereto by reasons, confess: For, §11. Whatsoever is changed, that must needs have either some outward cause, or some original or beginning in it self of moving and changing, or both: But God cannot be moved or changed by any thing which is without him; for so himself should not be the first mover and maker of all that is good in nature. Neither can he suffer change from any inward original beginning of change: For whatsoever is so moved or changed, that must needs have parts, whereof some must move, and some be moved. Now that God should be divided into parts, neither doth his immensity suffer, nor his great perfection: for seeing every part is imperfecter then the whole, and in God is nothing which is not most perfect; it is impious to imagine any parts in him: Wherefore, neither by any outward nor inward cause is he moved or changed. §22. Whatsoever is changed, that must needs be changed either to the worse or the better, or into a state equal to the former: It is impossible that God should be made worse; for he should so become of perfect, imperfect. And to be made better is also impossible; for so he should have been once imperfect: But neither can he be translated into an equal condition and state, as thereby to leave some good which before he had, and to receive some good which before he had not: for thus should he be neither before nor after his change most perfect, as wanting some part of those good things which belonged unto him. §33. That which is infinite, neither can be made greater, for so it should not have been infinite before; nor lesser, for so it should be made finite. Seeing then both the essence, and power, and wisdom, and all the virtues of God are incomprehensible, and all things in God immense; therefore cannot any of them be either diminished or increased. §44. For the same cause, God doth not transport and remove himself from place to place, as creatures;