A64611:1077
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.
To the second Class or order of Reasons, are referred those restimonies,1 which show Christ to be the proper or natural Son of God, because he was begotten of the substance of his Father, and not adopted. The argument or proof is this: the natural or proper ⟨p. 244⟩Son of God, is of necessity partaker of the divine nature of essence, or sub stance. But Christ, man, is the proper Son of God: Therefore there is in Christ, besides his humane nature, which he took of our kind, a nature or substance divine, in respect whereof he is and is called the Son of God: that is, Christ is by nature the Son of God; and therefore subsisting, and that before the flesh, from everlasting, because he is the Son of the eternal Father, having the essence of the Father, in number the same, and whole communicated unto him from the Father. The Major is manifest by the definition of a proper or natural son: For a proper son is he, who is procreated out of his substance, whose son he is, or he, who is partaker of his fathers nature or substance. 2The Minor is proved by these testimonies of holy Scripture: My Father worketh hitherto, and I work: Therefore the Jews sought the more to kill him: not only because he had broken the Sabbath; but said also that God was his Father, and made himself equal with God. Because Christ called himself the Son of God, not adopted, or by grace only, but natural, begotten of the substance of the Father, and therefore equal with God; the Jews did therefore gather, 1. That he challenged unto himself the works of God the Father: And therefore because they deemed him to be a mere man, they would have slain him, as a blasphemer and robber of Gods glory, both in this place, and John 19.7. And if Christ had meant, that he was the Son of God by grace only, as are the Angels and men elected, the Jews verily would not have reprehended that as a blasphemy and treason against the Majesty of God: for then they should have condemned themselves of the same crime;3 because they say unto Christ, We have one Father, which is God. 2. Christ also doth not reprehend this collection of the Jews, or repel it as a slander, but defendeth it as being good and necessarily true, in his answer presently following; wherein he avoucheth, that whatsoever things the Father doth, the same doth he also together with him, as being his Son: