A64611:774
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.
1Hence appeareth the difference which is between the essence of God, and the persons of the divine essence. In the Church by the name of essence is understood that which God the eternal Father, and Son, and holy Ghost each of them are in themselves absolutely, and is common to the three. By the name of Person is signified that which each of these three are respectively, or being compared one to the other: or is that very being of God considered respectively to one and another; and distinct by a proper and peculiar manner of being and subsisting from the others. In a word, Essence is the very being of God; or the very eternal, and one only Deity: Person is the manner, after which that being or essence of God is in each of these three, or the proper and ⟨p. 171⟩several manners of each of their beings. Wherefore in number there is one and the same being or essence in God, that is, in each of these three who are God: but it is after a diverse manner in God. God the Father is that Being, of himself, not from another. The Son also is the self same Being or Essence, not from himself, but from the Father. The Holy Ghost likewise is the self same divine Being which the Father is and the Son; not from himself, but from the Father and the Sonne. So then the Being or divine Essence of these three is one and the same in number:2 but to be, that is, to have this one divine Essence from himself, or to have it communicated unto him from another, whether from one, or from two, noteth, and is the manner of subsisting: which manner is threefold, each severally distinct; to wit, To be from himself. To be begotten of another. To proceed from others: whence arise the three Persons, which are signified by the name of the Trinity.
1Hence appeareth the difference which is between the essence of God, and the persons of the divine essence. In the Church by the name of essence is understood that which God the eternall Father, and Son, and holy Ghost each of them are in themselves absolutely, and is common to the three. By the name of Person is signified that which each of these three are respectively, or being compared one to the other: or is that very being of God considered respectively to one and another; and distinct by a proper and peculiar manner of being and subsisting from the others. In a word, Essence is the very being of God; or the very eternall, and one only Deity: Person is the manner, after which that being or essence of God is in each of these three, or the proper and