A64611:738
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
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.
God is an essence.) That is, a thing which hath his being from none but himself, and is preserved and sustained of none, but subsisteth by himself, and is the only cause unto all other things of their being: therefore called Jehovah, as if you would say, Being by himself and causing others to be.
GOd is an essence.) That is, a thing which hath his being from none but himself, and is preserved and sustained of none, but subsisteth by himselfe, and is the only cause unto all other things of their being: therefore called Jehovah, as if you would say, Being by himself and causing others to be.
Spiritual.) Incorporeal, invisible, and to no sense of man perceivable. Likewise in that he liveth of and by himself, and quickeneth or giveth life to other things.1 Object. 1. He oftentimes appeared. Ans. True, in a bodily form assumed for a time. Object. 2. He was seen face to face. Ans. That is, by the clear knowledge of the mind, and not with the bodily eyes. Object. 3. He hath the parts of a mans body. Ans. Indeed they are ascribed unto him after the manner of men. Object. 4. The bodily man is the image of God. Ans. Surely he is so in the essence of his soul, in the faculties and uprightness thereof,2 in wisdom, righteousness, and true holiness; not in the shape and figure of his body.
S•i•ituall.) Incorporeall, invisible, and to no sense of man perceivable. Likewise in that he liveth of and by himselfe, and quickeneth or giveth life to other things.1 Object. 1. He oftentimes appeared. Ans. True, in a bodily form assumed for a time. Object. 2. He was seen face to face. Ans. That is, by the clear knowledge of the mind, and not with the bodily eyes. Object. 3. He hath the parts of a mans body. Ans. Indeed they are ascribed unto him after the manner of men. Object. 4. The bodily man is the image of God. Ans. Surely he is so in the essence of his soul, in the faculties and uprightnesse thereof,2 in wisdome, righteousnesse, and true holinesse; not in the shape and figure of his body.
Intelligent.) Witness hereof is the mind of man, and the notions shining therein, which all proceeded from God.1 Now, He that planted the ear, shall he not hear?
Intelligent.) Witnesse hereof is the mind of man, and the notions shining therein, which all proceeded from God.1 Now, He that planted the ear, shall he not hear?
Other from the creatures.) Not Nature it self (as some dream) not the matter or form, not any part, but the sole efficient, and the only maker of all things: neither intermingled with any thing, but of a quite different, or other essence, and utterly unlike all things.1 Object. 1. All things are of God. Ans. I grant they are, by creation out of nothing. Object. 2. We are the generation of God. Ans. Yea verily, by a similitude of properties,2 and by creation. Object. 3. The Saints are born of God. Ans. Questionless, by regeneration through the holy Ghost. Object. 4. We are made partakers of the divine nature. Answ. Undoubtedly, by the dwelling of God in us, and by our conformity with him. Obj. 5. Christ is God and hath a divine body. Ans. To wit, by a personal union and glorification.
Other from the creatures.) Not Nature it self (as some dream) not the matter or form, not any part, but the sole efficient, and the only maker of all things: neither intermingled with any thing, but of a quite different, or other essence, and utterly unlike all things.1 Object. 1. All things are of God. Ans. I grant they are, by creation out of nothing. Object. 2. We are the generation of God. Ans. Yea verily, by a similitude of properties,2 and by creation. Object. 3. The Saints are born of God. Ans. Questionlesse, by regeneration through the holy Ghost. Object. 4. We are made partakers of the divine nature. Answ. Undoubtedly, by the dwelling of God in us, and by our conformity with him. Obj. 5. Christ is God and hath a divine body. Ans. To wit, by a personall union and glorification.
Incomprehensible.) 1. In our cogitation, and the cogitation of any creature. 2. In the unmeasurablenesse of his essence. 3. By communication of the essence, which is in such sort the very substance of the three persons of the Divinity, that it remaineth in number one and the same.
Most perfect in himself.) 1. Sole possessor of all blessedness. 2. And that in himself, and of himself. 3. with sufficiency to replenish all other things. Object. 1. The Lord hath made all things for himself. 1Answ. Not to aid himself by them, but to communicate himself to them. Object. 2. He useth the creatures ministry in accomplishing many of his works. Answ. Not as needing, but honouring the creature. Object. 3. We yield him worship. Answ. It is our debt, his due, and the issue is our good and benefit alone. Object. 4. To whom is given that which is due unto him, to him something cometh thereby more then he had before. Answ. This assertion is false of that which is due by order of justice, and pertaineth to the ⟨p. 167⟩felicity of the giver. Obj. 5. God rejoiceth in our obedience. Ans. He doth so; our obedience being an object not an efficient cause of his rejoicing.
Most perfect in himself.) 1. Sole possessor of all blessednesse. 2. And that in himselfe, and of himself. 3. with sufficiency to replenish all other things. Object. 1. The Lord hath made all things for himself. 1Answ. Not to aid himselfe by them, but to communicate himselfe to them. Object. 2. Hee useth the creatures ministery in accomplishing many of his works. Answ. Not as needing, but honouring the creature. Object. 3. Wee yeeld him worship. Answ. It is our debt, his due, and the issue is our good and benefit alone. Object. 4. To whom is given that which is due unto him, to him something cometh thereby more then hee had before. Answ. This assertion is false of that which is due by order of justice, and pertaineth to the ⟨p. 167⟩felicity of the giver. Obj. 5. God rejoyceth in our obedience. Ans. He doth so; our obedience being an object not an efficient cause of his rejoycing.
Unchangeable.) 1. In his essence. 2. In his will. 3. In place, because he is immense, and filleth all things. Object. 1. God repenteth him of things done. Ans. To repent, and such like humane affections are attributed to God by Anthropopathy, or after the manner of men. Object. 2. He promiseth and threateneth that which he performeth not at all. Ans. True; but a condition and exception is always understood. Object. 3. He dependeth on a changeable condition. Ans. To wit, changeable in respect of mans will, but not of Gods decree and counsel. Object. 4. He changeth his precepts, observances and works. Ans. Namely, according to his everlasting decree.
Unchangeable.) 1. In his essence. 2. In his will. 3. In place, because he is immense, and filleth all things. Object. 1. God repenteth him of things done. Ans. To repent, and such like humane affections are attributed to God by Anthropopathy, or after the manner of men. Object. 2. He promiseth and threatneth that which he performeth not at all. Ans. True; but a condition and exception is alwaies understood. Object. 3. He dependeth on a changeable condition. Ans. To wit, changeable in respect of mans will, but not of Gods decree and counsell. Object. 4. He changeth his precepts, observances and works. Ans. Namely, according to his everlasting decree.
Omnipotent.) 1. He can do, and doth all things which he still. 2. And that at his beck, without difficulty. 3. As having all things in his own power. Object. Many things he cannot do. Ans. They are then the works of impotency and imperfection, as to lie, to die.
Of exceeding wisdom.) 1. In beholding and understanding himself, and perceiving at once the whole order of his mind and nature, which he doth perpetually, and exceeding perfectly. 2. In being the cause of all knowledge in Angels and men.
Of exceeding wisdome.) 1. In beholding and understanding himselfe, and perceiving at once the whole order of his minde and nature, which hee doth perpetually, and exceeding perfectly. 2. In being the cause of all knowledge in Angels and men.
Of exceeding goodness.) 1. Because Gods whole nature is such as is revealed in the Law and the Gospel. 2. Because he is the cause and rule of all good in his creatures. 3. Because he is the most supreme good. 4. Because he is the very essence of goodness.
Of exceeding goodnesse.) 1. Because Gods whole nature is such as is revealed in the Law and the Gospel. 2. Because he is the cause and rule of all good in his creatures. 3. Because hee is the most supreme good. 4. Because he is the very essence of goodnesse.
Just.) 1. In respect of his general justice and righteousness, whereby he willeth and worketh unchangeably such things as he hath commanded in his Law. 2. In respect of his particular justice, whereby he immutably dispenseth aright rewards and punishments. In that he is the rule of righteousness, and square of uprightness in his creatures. Object. 1. He doth good to the evil, and heapeth evils on the good. Answ. He doth; but not finally, but only for a time. Object. 2. He doth not punish the wicked out of hand. Answ. For he providently deferreth their punishments for special occasions best known to himself. Object. 3. No harm should ever be done to the good. Answ. Not to those which are perfectly good, which we in this life are not. Object. 4. He doth something contrary to his law. Answ. He abridgeth certainly something from his general will by his special will. Object. 5. He giveth to men of equal condition unequal rewards. Answ. Yet giveth he to each of them that which no way is their due. Repl. They are due by order of justice. Ans. God is bound unto no man. Repl. Promise is a debt. Ans. The promise of creatures, not of God the Creator.
Just.) 1. In respect of his generall justice and righteousnesse, whereby hee willeth and worketh unchangeably such things as he hath commanded in his Law. 2. In respect of his particular justice, whereby he immutably dispenseth aright rewards and punishments. In that he is the rule of righteousnesse, and square of uprightnesse in his creatures. Object. 1. Hee doth good to the evill, and heapeth evils on the good. Answ. Hee doth; but not finally, but onely for a time. Object. 2. Hee doth not punish the wicked out of hand. Answ. For he providently deferreth their punishments for speciall occasions best known to himself. Object. 3. No harm should ever be done to the good. Answ. Not to those which are perfectly good, which wee in this life are not. Object. 4. Hee doth something contrary to his law. Answ. He abridgeth certainly something from his generall will by his speciall will. Object. 5. Hee giveth to men of equall condition unequall rewards. Answ. Yet giveth he to each of them that which no way is their due. Repl. They are due by order of justice. Ans. God is bound unto no man. Repl. Promise is a debt. Ans. The promise of creatures, not of God the Creatour.
True.) 1. Because he hath the true and certain knowledge of all things. 2. Because he neither willeth, nor speaketh things repugnant or contrary. 3. Because he feigneth nothing, nor deceiveth any man. 4. Because he never changeth his mind. 5. Because he ratifieth his sayings by the events of things. 6. Because he enjoineth and prescribeth truth to be kept of all. Object. 1. He fore-telleth that which he will not have done. Ans. He fore-telleth that it shall come to pass, but conditionally. Object. 2. He deceiveth the Prophets. Answ. That is,1 he in his just judgment delivereth them up to the devil to be seduced.
True.) 1. Because he hath the true and certain knowledge of all things. 2. Because he neither willeth, nor speaketh things repugnant or contrary. 3. Because he faineth nothing, nor deceiveth any man. 4. Because he never changeth his mind. 5. Because he ratifieth his sayings by the events of things. 6. Because he enjoyneth and prescribeth truth to be kept of all. Object. 1. Hee fore-telleth that which hee will not have done. Ans. He fore-telleth that it shall come to passe, but conditionally. Object. 2. He deceiveth the Prophets. Answ. That is,1 he in his just judgment delivereth them up to the divell to be seduced.
Chaste.) 1. By reason of the exceeding purity of his nature. 2. Because he is the lover and author of chastity. 3. Because he doth most severely detest and punish all uncleanness, both internal and external. 4. Because by this notable note of difference he distinguisheth himself from unclean spirits and filthy devils:1 This is the will of God, even your sanctification, and that ye should abstain from fornication: That every one of you should know how to possess his vessel in holiness and honour, &c. 2Ye shall not defile your selves in any of these things; for in all these the nations are defiled.
Chaste.) 1. By reason of the exceeding purity of his nature. 2. Because he is the lover and author of chastity. 3. Because he doth most severely detest and punish all uncleannesse, both internall and externall. 4. Because by this notable note of difference he distinguisheth himself from unclean spirits and filthy divels:1 This is the will of God, even your sanctification, and that ye should abstain from fornication: That every one of you should know how to possesse his vessell in holinesse and honour, &c. 2Ye shall not defile your selves in any of these things; for in all these the nations are defiled.
