A64611:775
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.
The sum of the difference between these two, Essence, and Person, is: The essence is absolute and communicable; the person respective and incommunicable. This may be made more manifest by exemplifying in a man: It is one thing to be a man, another thing to be a father or a son; and yet one and the same is both a man and a father: but he is a man absolutely, or in himself, or according to his own nature; he is a father to another, or in respect of another namely, of his son. Semblably, it is one thing to be God, another thing to be the Father, or Son, or holy Ghost; and yet one and the same is both God and Father; God in respect of himself or his own nature, Father in respect of his Son. Again, The essence of a man who begetteth another, is communicated to him who is begot; but the person or individual is not communicated: for the begetter bringeth forth not himself, but another distinct from himself, the same essence notwithstanding being communicated unto him; and no relative is his correlative, or any part thereof: Therefore the son is not the father, nor the father the son, although both be true man. So in like sort, the eternal Father hath by eternal generating communicated to the Son his essence, but not his person; that is, he begot not the Father, but the Son: neither is the Father the Son, or the Son the Father; albeit each is true God.1 Now although this be like in God and man, that both do communicate to another not his person, but his essence: yet is there an exceeding dissimilitude in the manner whereby the divine essence being infinite, and the humane being created and finite, is communicated to another; which dissimilitude is diligently to be observed: For, §11. In men, in the father and the son the essence is as distinct as the persons themselves; the father and the son are not only two persons, but also two men distinct in essences; so that the father is not that man which is the son: But in God the persons are so distinct, that yet the essence remaineth common one and the same; and therefore there are not three Gods, but the Son is the same God in number which is the Father and the Son. §22. In persons created, he that begetteth and generateth doth not communicate his whole essence to him that is begotten, (for then he should cease to be a man;)
The summe of the difference between these two, Essence, and Person, is: The essence is absolute and communicable; the person respective and incommunicable. This may be made more manifest by exemplifying in a man: It is one thing to be a man, another thing to be a father or a son; and yet one and the same is both a man and a father: but he is a man absolutely, or in himself, or according to his own nature; he is a father to another, or in respect of another namely, of his son. Semblably, it is one thing to be God, another thing to be the Father, or Son, or holy Ghost; and yet one and the same is both God and Father; God in respect of himself or his own nature, Father in respect of his Son. Again, The essence of a man who begetteth another, is communicated to him who is begot; but the person or individuall is not communicated: for the begetter bringeth forth not himself, but another distinct from himself, the same essence notwithstanding being communicated unto him; and no relative is his correlative, or any part thereof: Therefore the son is not the father, nor the father the son, although both be true man. So in like sort, the eternall Father hath by eternall generating communicated to the Son his essence, but not his person; that is, he begot not the Father, but the Son: neither is the Father the Son, or the Son the Father; albeit each is true God.