A64611:1079
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. It is not found any where in Scripture, that Christ is the natural and co-eternal Son of God: Therefore it is but an invention of men, imagining in him, besides his flesh, another substance, 1according to which he should be the eternal Son of God. Ans. Although these very words are not in the very same Syllables extant in the Scripture; yet there are found the like, and equivalent, or such as signify the same which these do. For, The wisdom of God, which is Christ and his Son, is described to be such, as was with God from everlasting before his works were made. And further, John saith, that the Word whom he called the Son, was even then in the beginning of the world, and was God, creating and preserving all things; But God is eternal, and before things were created, together with which also time began, eternity only existeth, and may be imagined in mind. Moreover, he is expressly called the proper Son of God; therefore he is the natural Son of God, who hath the natural essence of his Father, and that the same with his Father: because the Deity is but one in number, Creatress of all things: also he had the same whole and entire, because he is indivisible: Wherefore the man Christ is the same eternal God with the Father, by reason of the Deity,2 which he hath simply alone, and the same with the Father; for there are two eternals: he is also the natural and co eternal Son of the Father, because ⟨p. 245⟩he is another from the Father, as touching his person.3 Repl. 1. Christ is called the proper Son of God, because he was made by God: as also the Church is called the proper people of God. Answ. This is a corruption of the place before cited out of Paul. For Paul opposeth the proper Son of God to us, and also to the Angels. For both the Angels and we are made the sons of God, in respect either of our Creation, Adoption, and Regeneration by the holy Ghost; or also in respect of both, as the regenerate: Therefore we, being compared with Christ, are not the proper sons of God. For so he could not be called the proper and only begotten Son. Wherefore he is, and is called the proper Son of God, in that he alone was begotten of the substance of God the Father. Repl. 2. The word (saith Servetus) was indeed always in God;