A64611:1094
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.
And the Word was with God in the beginning.) We interpret this, that the Son was co-eternal with the Father, and so joined with him, that notwithstanding he was distinct in person from him. They say, that this Doctor and Teacher, the man Jesus, was known of God alone, and not men, but he was the Messiah. Answ. 1. To be, or Not to be with one, when it is spoken of a person, is never read in this sense, as to signify, to be known, or not known of one. It is therefore an impudent forgery. 2. John himself expoundeth it: The Son which is in the bosom of the Father: This doth not only signify, to be known: but also to be indeed in the Father, to be entirely loved of him, and to be fellow and co-partner of the secret and hidden counsels of the Father. 3. He saith of himself, That he came down from heaven; That he came from the Father, and came into the world; That he returneth to the Father, with whom he was before. This doth not signify a knowing, or a not knowing, but an existence and being. 4. By him all creatures were made of the Father: therefore he was present with the Father. 5. He was in the world before he, being made man, came unto his own: and yet not known: Therefore, to be in the world, and, to be known of the world, are not all one: and by consequent neither is it all one, to be with God, and, to be known of God. 6. Christ himself expoundeth it: I in the Father, and the Father in me: This signifieth not only a knowledge, but a co-existence and joint being mutual.
And the Word was with God in the beginning.) Wee interpret this, that the Sonne was co-eternall with the Father, and so joyned with him, that notwithstanding hee was distinct in person from him. They say, that this Doctor and Teacher, the man Jesus, was known of God alone, and not men, but he was the Messias. Answ. 1. To be, or Not to be with one, when it is spoken of a person, is never read in this sense, as to signifie, to be known, or not known of one. It is therefore an impudent forgery. 2. John himselfe expoundeth it: The Sonne which is in the bosome of the Father: This doth not onely signifie, to be known: but also to be indeed in the Father, to be intirely loved of him, and to be fellow and co-partner of the secret and hidden counsels of the Father. 3. He saith of himselfe, That he came downe from heaven; That hee came from the Father, and came into the world; That he returneth to the Father, with whom he was before. This doth not signifie a knowing, or a not knowing, but an existence and being. 4. By him all creatures were made of the Father: therefore he was present with the Father. 5. He was in the world before he, being made man, came unto his owne: and yet not known: Therefore, to be in the world, and, to be known of the world, are not all one: and by consequent neither is it all one, to be with God, and, to be known of God. 6. Christ himselfe expoundeth it: I in the Father, and the Father in mee: This signifieth not onely a knowledge, but a co-existence and joynt being mutuall.