A64611:1139
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.
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.
- 11. Rule.
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: