A64611:1172
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.
7. The divine essence is incarnate. The three persons are the divine essence: Therefore the three persons are incarnate. Answ. Of mere particulars there followeth nothing. The Major speaketh only of the Son: For it is false, being taken generally: as, Whatsoever is the divine essence, is incarnate; this general proposition is false: For the divine essence is incarnate only in one of the persons, which is the Son: not in all three.
7. The divine essence is incarnate. The three persons are the divine essence: Therefore the three persons are incarnate. Answ. Of meere particulars there followeth nothing. The Major speaketh only of the Son: For it is false, being taken generally: as, Whatsoever is the divine essence, is incarnate; this generall proposition is false: For the divine essence is incarnate only in one of the persons, which is the Son: not in all three.
8. The Mediator between God and man is not God himself: But the Son is the Mediator between God and man: Therefore he is not God. Answ. The Major is apparently false, because by the same reason it might be argued, that the Mediator between God and men, is not man. Repl. The Major is thus proved: God cannot be less than himself, or inferior to himself: But the Mediator with God is less and inferior unto God: Therefore he is not God. Ans. The Minor is true only in respect of Christs office, in which sense Christ is inferior unto God, not in respect of his essence and nature: according to the fourth Rule; The inequality of office doth not infer inequality of nature or persons. Repl. 2. The Son is Mediator with Jehovah: But the Son is Jehovah: Therefore Jehovah is Mediator with himself. Ans. Nothing followeth of mere particulars: For the Son is not Mediator with all that is Jehovah, but with the Father. Rep. 3. Therefore the Father only is pacified towards us: and, by a consequent, he alone is the true God, not the Son, or the holy Ghost: For he is the true God, who is pacified by the Mediator. Answ. We deny this sequel: For there is but one will of the three persons, and that agreeing in all things: Wherefore, the Father being pleased and pacified for the Sons satisfaction in our behalf, the Son also and the holy Ghost are pacified, and receive us into favour for the same satisfaction. Rep. 4. Whom the Son pacifieth, with him he is Mediator: But the Son pacifieth not only the Father, but himself also: Therefore he is Mediator with himself; which to grant were absurd. Answ. First, we answer to the Major: that the Son is properly said to be Mediator with him whom he so pacifieth with his satisfaction, that the decree and purpose of atonement may seem to have originally issued from him. Now this is the Father alone: Therefore in this sense the Son is not Mediator with himself, but with the Father alone. Secondly, we answer to the Minor: That it is not absurd to say, that the Son is Mediator to, or with himself: For it is no inconvenience, that he should manage both functions, namely, of God admitting the reconciliation; and of the Mediator, making the reconciliation, each in a diverse respect. The former of these, by virtue of his divine nature; the later, by reason of his office of the Mediatorship.