A14216:1358
The Sum of Christian Religion
The sum of Christian religion: delivered by Zacharias Ursinus in his lectures upon the Catechism authorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolved the questions of whatsoever points of moment, which have been or are controversed in divinity. Translated into English by Henry Parry, out of the last & best Latin editions, together with some supply of wa[n]ts out of his discourses of divinity, and with correction of sundry faults & imperfections, which are [sic] as yet remaining in the best corrected Latin.The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.
Oxford: printed by Joseph Barnes, 1587Oxford: printed by Ioseph Barnes, 1587
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.
Wherefore to this second rank or class those places also should be referred, which show, that we are the Sons of God by adoption, by and ⟨p. 477⟩for that only begotten Sonne. For seeing grace is opposed to nature, and we are Sons by Grace: it must needs be that Christ is the Son by nature.
Wherefore to this second ranck or classe those places also should be referred, which shew, that we are the Sonnes of God by adoption, by and ⟨p. 477⟩for that only begotten Sonne. For seeing grace is opposed to nature, and we are Sonnes by Grace: it must needes be that Christ is the Sonne by nature.
To the third class belong those testimonies of Scripture,1 which attribute the name of son manifestly to the other nature also in christ, which subsisted by it self before and besides the flesh assumed, and did work all things. And seeing Seruetus & others are here•n an uproar as it were and fight for this, that only the man Jesus borne of the Virgin, but not God or the God-head is called the Son in Scriptures, and that therefore before Jesus was borne, there was not any Son of God subsisting: we are diligently to gather and collect those testimonies, wherein the name of Son is not attributed to the humane nature only, but also to the divine. The third argument therefore is this: That which subsisting before the flesh borne of Mary, created the world, and from the first beginning hitherto worketh the same things with the Father, the same is a person, and that without the flesh and before it. But the son of god is called that, which subsisting before the flesh, created the world, and from the first beginning hitherto worketh the same things with the father. Therefore the son is a person, and subsisting, even without the flesh, and before it: that is, Christ Jesus borne of Mary hath another nature besides his humane nature, in respect whereof Christ, even before his humane nature was, truly existed, & is, & is called the Son of God. The Major of this reason is manifest. For that which worketh all works, and that with the same authority, liberty, and power, wherewith the Father doth, must needs be a living, and understanding substance, that is, a person. Now the Minor is proved by testimonies of Scripture. For the very same, who is before all things, for whom, and by whom, all things were created, and do consist, who doth all things likewise himself, which the Father doth; is called the beloved son of God, the first begotten of all creatures, by whom god spake unto us in the last days.