A64611:1083
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. 4. If the God head of old, without the flesh, was the Son, and now two natures are one Son, there shall be nevertheless two sons; one incorporeal, the other corporeal: Wherefore there was not any Son before the flesh. Ans. Neither is this Antecedent true: For one and the self same Son is of old incorporeal, of one only nature, and only God; but now corporeal, of two natures, and existing both God and man.
Object. 4. If the God head of old, without the flesh, was the Son, and now two natures are one Son, there shall be neverthelesse two sons; one incorporeall, the other corporeall: Wherefore there was not any Son before the flesh. Ans. Neither is this Antecedent true: For one and the selfe same Son is of old incorporeall, of one only nature, and only God; but now corporeall, of two natures, and existing both God and man.
Object. 5. The humanity by it self is not the Son: Therefore neither the Divinity by it self is the Sonne. Answ. This reason doth not follow: because there is great dissimilitude of the natures which are compared. The Word existed, and was a person, and the Son, before the flesh was taken and assumed. But the humanity was neither before the assumption, neither, being assumed, did it make the person by it self. And therefore the humanity severally is not the Son, but is in the Son, or is the other nature of the Son: but the Word both separate and knit to the flesh, is the same Son: as touching it self, it is the Son of God by nature; but as touching the assumed nature or humanity, the natural son of man, and the Son of God by grace or personal Union.
Object. 5. The humanity by it selfe is not the Sonne: Therefore neither the Divinity by it selfe is the Sonne. Answ. This reason doth not follow: because there is great dissimilitude of the natures which are compared. The Word existed, and was a person, and the Sonne, before the flesh was taken and assumed. But the humanity was neither before the assumption, neither, being assumed, did it make the person by it selfe. And therefore the humanity severally is not the Sonne, but is in the Sonne, or is the other nature of the Sonne: but the Word both separate and knit to the flesh, is the same Son: as touching it selfe, it is the Son of God by nature; but as touching the assumed nature or humanity, the naturall son of man, and the Son of God by grace or personall Ʋnion.