A64611:765
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.
1Essence, in Greek [Greek or Hebrew], as it is used in this doctrine for substance, is a thing subsisting by it self (that is, a thing having a proper being, not sustained in another) although it be communicated to moe. That is said to be communicable, or communicated which is common, or may be made common to moe: that is said to be incommunicable which is not in moe, neither can be affirmed of moe. Mans essence is communicable, and common to many men; but this essence is in general common, not in particular, and in number: that is, the nature and essence of all men is in general one, but not one in number; for every man hath his essence distinct from others, neither are all one man, but many men. But the essence of God is communicable in particular: because the self same Deity in number, and that whole and entire, is common to the three persons, and is the substance of the three persons; and therefore the three persons are that one God who created all things, not three Gods.
1ESsence, in Greek 〈non-Latin alphabet〉, as it is used in this doctrine for substance, is a thing subsisting by it self (that is, a thing having a proper being, not sustained in another) although it be communicated to moe. That is said to be communicable, or communicated which is common, or may be made common to moe: that is said to be incommunicable which is not in moe, neither can be affirmed of moe. Mans essence is communicable, and common to many men; but this essence is in generall common, not in particular, and in number: that is, the nature and essence of all men is in generall one, but not one in number; for every man hath his essence distinct from others, neither are all one man, but many men. But the essence of God is communicable in particular: because the selfe same Deity in number, and that whole and entire, is common to the three persons, and is the substance of the three persons; and therefore the three persons are that one God who created all things, not three Gods.
- 1The explication of these words serve much for the understanding of the unconceivable mystery of the Trinity; and therefore is it not to be read with a running eye.