A64611:1075
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.
Object. 1. The Word, in John, doth not signify any person, which was subsisting before the flesh borne of the Virgin: 1but only that visible Preacher or Teacher Jesus, who was made flesh, that is, was a man mortal, weak, miserable, and abject. Answ. This is a notorious, manifest, and impudent corrupting of this place: For it is easy for any ⟨p. 243⟩man to show out of the very narration of John, that the Word signifies an Hypostasis, or person, which was existing before Jesus born of the Virgin: For, The Word, 1. was in the beginning, that is, was now before existing, when things were created. 2. And that Word was God. 3. By whom all things were made. 4. Who is the author of life and light: Therefore he is a person existing before all things. 5. Which lighteneth every man that cometh into the world, that is, all, if not with spiritual, yet with natural light: Therefore he is their illuminator, who were before the flesh, which was borne of the Virgin. 6. Who being in the world, and not known. 7. Yet came unto his own. 8. Being made flesh, that is, assuming and taking humane nature of the Virgin Mary: For, that these words, The Word was made flesh, have this meaning,2 namely, that he who now from the beginning was in the world, was made flesh, that is, man (which before he was not) not by any changing or mutation of himself, but by assuming and taking humane nature, other places of Scripture do demonstrate: He was partaker of the flesh he took the seed of Abraham. God Was manifested in the flesh. The Word therefore assumed and took flesh,3 but was not converted into flesh: that is, the divine nature was distinct from the flesh taken and assumed. Moreover, that Christ, man, was such a teacher,4 who not only in the time of his flesh, but also before that was born, even from the beginning of the world, preached the will of his Father unto men, and quickened them, both this very narration of John, and other very many places do plainly show. He was the life, and the true light, which lighteneth every man. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. I am the living bread, which came down from heaven, and giveth life unto the world. Christ went by the Spirit in the days of Noah, and preached unto the spirits that are in prison,