A64611:1135
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
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.
1. The Heretics build on most false principles and grounds; such as this is: If the Father begot one of his substance, he could also have begotten moe, and the Son also might beget another, 1or moe sons. For answer, this Rule is to be held: We are to judge of God according to his own word, not according to Heretical brains: and he is to be acknowledged such as he revealeth himself in his word, as being the eternal Father with the only begotten Son, and the holy Ghost: For God hath so revealed himself, that he begot the Son, and that one Son only: Therefore we ought to rest here, and not to imagine false conceits of our own.
1. THe Heretickes build on most false principles and grounds; such as this is: If the Father begot one of his substance, he could also have begotten moe, and the Son also might beget another, 1or moe sons. For answer, this Rule is to be held: Wee are to judge of God according to his owne word, not according to Hereticall braines: and he is to be acknowledged such as he revealeth himselfe in his word, as being the eternall Father with the only begotten Son, and the holy Ghost: For God hath so revealed himselfe, that he begot the Son, and that one Son only: Therefore wee ought to rest here, and not to imagine false conceits of our owne.
2. They reason out of natural principles or grounds: which are such as are true in things created and finite, but false in God, who is an essence infinite: as, Three cannot be one: Three persons really distinct, cannot be one essence: An infinite person cannot beget an infinite person. That which begetteth, and that which is begotten, are not one and the same essence. Likewise, He that communicateth his whole essence to another, doth not himself remain the same which he was. To this we answer by another Rule:1 Those principles which are true of a finite nature, are foolishly and impiously translated to the infinite essence of God. And arguments of this sort are refuted not by a simple denial of them, but by distinguishing between natures capable and uncapable of those principles whereon they ground.
2. They reason out of naturall principles or grounds: which are such as are true in things created and finite, but false in God, who is an essence infinite: as, Three cannot be one: Three persons really distinct, cannot be one essence: An infinite person cannot beget an infinite person. That which begetteth, and that which is begotten, are not one and the same essence. Likewise, He that communicateth his whole essence to another, doth not himselfe remaine the same which he was. To this we answer by another Rule:1 Those principles which are true of a finite nature, are foolishly and impiously translated to the infinite essence of God. And arguments of this sort are refuted not by a simple deniall of them, but by distinguishing between natures capable and uncapable of those principles whereon they ground.
3. Of the properties of the humane nature in Christ, they infer the inequality and diversity of his God-head. As, Christ suffered, died, &c. Therefore he is not God. The Rule whereby we answer to this,1 is: Those things which are proper to the humane nature, are not to be drawn to the divine nature: For Christ died not as God, but as man.
3. Of the properties of the humane nature in Christ, they inferre the inequality and diversity of his God-head. As, Christ suffered, died, &c. Therefore he is not God. The Rule whereby we answer to this,1 is: Those things which are proper to the humane nature, are not to be drawn to the divine nature: For Christ died not as God, but as man.
4. They confound the office of the Mediator with the nature or person; that is, they go from the office to the nature: As, Christ is sent of the Father: Therefore he is inferior to the Father.1 The Rule to answer this, is: The inequality of office doth not infer inequality of nature or persons. Or, as Cyril saith, The sending and obedience take not away the equality of power or essence. So the Father is said to be greater than the Son, not in nature or God-head, but in manifestation: For not the Father, but the Son, was made base and miserable in the humane nature assumed. Where then Christ saith, that his Father is greater than he, it is meant in respect of his humane nature, and in respect of his office of the Mediatorship.
4. They confound the office of the Mediatour with the nature or person; that is, they goe from the office to the nature: As, Christ is sent of the Father: Therefore he is inferiour to the Father.1 The Rule to answer this, is: The inequality of office doth not inferre inequality of nature or persons. Or, as Cyril saith, The sending and obedience take not away the equality of power or essence. So the Father is said to be greater than the Son, not in nature or God-head, but in manifestation: For not the Father, but the Son, was made base and miserable in the humane nature assumed. Where then Christ saith, that his Father is greater than he, it is meant in respect of his humane nature, and in respect of his office of the Mediatourship.
5. They exclude and shut out the Son and the holy Ghost from those things which are attributed unto the Father, as the fountain of all divine operations: As, The Son saith, that his works are the works of the Father: Therefore he is not author of them, neither doth he those works of his own power, but only is the instrument, whereby God the Father doth them. The Rule and Answer hereto is;1 Those things which are ascribed unto the Father as fountain, are not removed from the Son, or the holy Ghost, to whom they are communicated, that they may have them their own, and proper: For the Son worketh likewise, and in like manner: Unto whom the Father likewise did give to have life in himself.
5. They exclude and shut out the Son and the holy Ghost from those things which are attributed unto the Father, as the fountain of all divine operations: As, The Son saith, that his workes are the workes of the Father: Therefore hee is not authour of them, neither doth hee those works of his own power, but only is the instrument, whereby God the Father doth them. The Rule and Answer hereto is;1 Those things which are ascribed unto the Father as fountain, are not removed from the Son, or the holy Ghost, to whom they are communicated, that they may have them their owne, and proper: For the Son worketh likewise, and in like manner: Ʋnto whom the Father likewise did give to have life in himselfe.
6. They detract those things from the Son and the holy Ghost,1 whereby the Divinity in the person of the Father is discerned from creatures or false gods. To which, this Rule answereth:2 As often as in Scripture one person of the God-head is opposed to creatures or false gods, and is discerned from them, the other persons are not excluded from the God-head, but only those things are excluded, against which the comparison is made. Or, The divine properties, operations, and honour are so attributed to one of the persons, as that notwithstanding they are not taken away from the other persons of the God-head, but only from creatures. Again, A superlative or exclusive speech used of one person, doth not exclude the other persons of the God-head, but creatures and feigned gods, unto whom the true God, either in one, or in moe persons, is opposed. 3The Father is greater then all; that is, then all creatures; not then the Son, or the holy Ghost. I give eternal life unto them; that is, no creature doth give it: For both the Father also and the holy Ghost do quicken and give life. The Father only knoweth the day of judgment; that is, no creature. That they may know thee to be the only very God: 4here the Son is not excluded from true Deity, but Idols and false gods, to which God the Father is opposed.
6. They detract those things from the Son and the holy Ghost,1 whereby the Divinity in the person of the Father is discerned from creatures or false gods. To which, this Rule answereth:2 As often as in Scripture one person of the God-head is opposed to creatures or false gods, and is discerned from them, the other persons are not excluded from the God-head, but onely those things are excluded, against which the comparison is made. Or, The divine properties, operations, and honour are so attributed to one of the persons, as that notwithstanding they are not taken away from the other persons of the God-head, but onely from creatures. Againe, A superlative or exclusive speech used of one person, doth not exclude the other persons of the God-head, but creatures and feigned gods, unto whom the true God, either in one, or in moe persons, is opposed.
7. They wrest the phrase of Scripture to another sense: as,1 The Son shall deliver up the Kingdom to the Father. The Rule for answer to this, is: Of the phrase of Scripture we must judge according to the whole Scripture, that is, by marking circumstances of the Text alleged: and by conference of other places with it. The Son shall deliver up the Kingdom unto the Father, not by laying it down, but by manifesting it, or changing the form thereof: For the Father also reigneth now: neither shall the Son ever cease to reign. Likewise, he shall deliver it, by subjecting all things under him. So the Father also delivereth the Kingdom unto the Son, neither yet doth he forgo it. The Son doth nothing; to wit, nothing of himself, or without the precedent will of his Father: yet he doth something by himself from his Father.
7. They wrest the phrase of Scripture to another sense: as,1 The Son shall deliver up the Kingdome to the Father. The Rule for answer to this, is: Of the phrase of Scripture wee must iudge according to the whole Scripture, that is, by marking circumstances of the Text alledged: and by conference of other places with it. The Son shall deliver up the Kingdom unto the Father, not by laying it downe, but by manifesting it, or changing the forme thereof: For the Father also reigneth now: neither shall the Son ever cease to reigne. Likewise, he shall deliver it, by subjecting all things under him. So the Father also delivereth the Kingdom unto the Son, neither yet doth he forgoe it. The Son doth nothing; to wit, nothing of himselfe, or without the precedent will of his Father: yet he doth something by himself from his Father.
1. Nothing hindereth, why they, who are equal in nature, may not be in degree of office unequal.
1. NOthing hindereth, why they, who are equall in nature, may not be in degree of office unequall.
2. That which the Father hath given unto the Son, that he should ever have it, he will never demand of him again: but that which was but for a certain time given and committed unto him, the same he must meeds depart from and resign.
2. That which the Father hath given unto the Sonne, that hee should ever have it, hee will never demand of him againe: but that which was but for a certaine time given and committed unto him, the same hee must meeds depart from and resigne.
3. That consequence doth not hold in reason, which is brought from a thing that is respective, to a thing that is absolute.
4. That is said of the person in the concrete, which is proper only to one nature, but not otherwise than in respect of that nature, unto which it is proper.
