A64611:724
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.
Good.1) The goodness of God signifieth sometimes his bountifulness: as, Praise the Lord because he is good: sometimes all the virtues, and whatsoever is spoken of the nature of God: as, Let thy Spirit lead me through the right way. That which also is meant by the name of holiness or sanctity and light: So in this place by the name of goodness are understood, §11. All those things which are attributed to God in his word, and are represented and resembled in his image, as those things which are termed good in Angles and men, as life, power, wisdom, joy, righteousness, &c. For such is the nature of God, as it hath manifested it self in the Law and Gospel; and the goodness of the reasonable creature is an image of the divine goodness: and therefore here also differ Philosophy and the Scripture; in that Philosophy attributeth only to God that his goodness which was opened in the Law, and yet neither that wholly; but of his goodness revealed in the Gospel it is altogether ignorant. §22. By reason of the great and huge difference between the Creator and the creature, we understand those good things to be in God, which are agreeing to his divine nature and majesty: for those which are proper unto created natures would not be good in God, but rather a diminishing of his goodness. §33. By reason of the immensity of his divine nature, those things which are finite in creatures are in God infinite. And therefore against sundry and divers disputes of the Philosophers concerning the chiefest good, we learn in the Church, that God is the chiefest good. §44. Because nothing is unperfect or not subsisting by it self in God: whatsoever is attributed unto him is not in him, as forms or accidents in creatures: but such is his essence and nature, in a manner not able to be comprehended by our knowledge and understanding. §55. His nature and will is a rule of that goodness and uprightness which is in the creatures: for so far forth things are, and are called good, as they agree with the will of God. §66. God is the only fountain of goodness, and the first cause of all good things: so shall all things have so much goodness as God doth create and maintain in them;