A14216:1394
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.
To the seventh class are those places referred, in which both the name and property of Jehovah are attributed unto the Angel, who appeared in the old Testament unto the Fathers, and was the leader of the people: whom to have bin the Son of God Christ, both the Church hath always confessed, and the scripture doth witness it. The Prophet Malachi hath a notable testimony, cap. 3.1. Behold I will send my messenger, and he shall prepare the way before me, and the Lord, whom ye seek, shall speedily come to his Temple: even the messenger of the covenant whom ye desire. This speaketh Christ himself by the Prophet, which is also confirmed by this Argument: Whose way is prepared, he is Christ: but he that promiseth, is he whose way is prepared. Therefore he that promiseth is Christ. The Major is manifest: for not the Father, but Christ was looked for, and he followed John Baptist. The Minor is proved out of the text it self. Behold I will send my messenger, and he shall prepare the way before me. Wherefore Christ was before he took flesh, because he sent his messenger, and was also before he took flesh, very God. For he calleth it his Temple, to which he sayeth he will come. But none hath a Temple builded in worship of him but god: therefore it is blasphemous to say, that Christ was not before he took flesh. Neither doth that hinder, because he speaketh in the third person. The Lord will come to his Temple. For he sufficiently showeth who that Lord is, namely not the Father, but the son. I the Lord who send John before me, and who am the messenger of the covenant. And further it may be that the prophet doth not continue in making Christ speak, but representeth the Father himself, speaking of sending the son. Psal. 45.6. ⟨p. 497⟩and Heb. 1.8. Unto the son he saith, O God, thy throne is for ever and ever. Heb. 3. Christ Jesus is the Apostle, and high Priest, the builder, heir and Lord of his Church. Heb. 13.8. Jesus Christ yesterday, and to day, the same is also for ever. The Argument therefore is this. The messenger or Angel sent of old unto the Church, was a subsistent, or person. That messenger is the son of God Christ. Therefore the son of God was, before Jesus was borne of the Virgin, truly existing, did work, and was ruler over his church. The Minor is proved;