A64611:1093
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.
The Word.) The corrupters say; The man Christ is called the Word, because he speaketh and teacheth the will of the Father. We say, that he is called indeed the Word for this cause, because he declareth God and his will: but yet in respect of his divinity, not of his humanity. The reasons hereof are, 1. Because his humanity was not from the beginning of the world. 2. Because this word was made flesh, that is, took on him humane nature. 3. Because this Word did lighten all men from the beginning of the world, whosoever had the knowledge of God, and how much soever they had. He was the life and the light of men: lightning every man which cometh into the world. No man hath known the Father, but the Son, and he, to whom the Son will reveal him. No man hath seen God at any time: the Son which is in the bosom of the Father, he hath declared him. Repl. 1. It is said, Now God hath spoken unto us by his Sonne. 1Ans. That is, by his Son made man. Repl. 2. He is not said any where in the old Testament to have spoken. Ans. Yes, By the Angel of the Lord, who also himself is Lord.2 Likewise, The Lord appeared speaking: whom Saint John affirmeth to have been Christ.3 Repl. 3. The Word is said to have been palpable, visible, and so forth. Answ. That is,4 by reason of the flesh which he took. Repl. 4. But he is no where said to be invisible. 5Ans. He is said to have been in the world, unknown: and this, John speaketh of him, as he was before his incarnation: And then he was in the world invisible. Likewise,6 I and the Father will come unto him. And in the same place, I will not leave you comfortless, I will come unto you. I am with you alway unto the end of the world: that is, invisibly, as in the Father. And if they will deny him to be with us, because he is not seen, they shall also exclude the Father. Repl. 5. He is with us in power and virtue; not in essence. Ans. This objection were rather to be hissed out, than to be refuted,