A64611:799
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 objections of heretics against the doctrine of the Trinity.
The objections of hereticks against the doctrine of the Trinity.
11. One essence is not three persons; because, that one should be three, implieth a contradiction: Jehovah is one essence: Therefore not three persons. Answ. The Major is true of a created and finite essence, which cannot be one, and the same, and whole substance of three persons: But it cometh short of truth when it is averred of the infinite, individual, and most simple essence of the Deity. Repl. A most simple essence cannot be the essence of three persons: The essence of God is (as you grant) a most simple essence: Therefore it cannot be three persons. Ans. This Major holdeth true in such an essence, part of which instituteth another person; or which is multiplied according to the number of the persons produced thence: but it faileth in such an essence as is the same, and whole entire in each person: For the exceeding simplicity of this kind of essence is no may impeached by the multitude and distinction of persons. Object. 2. Where there are three and one, there are four distinct things: But in God are three persons and one essence: Therefore there are four distinct things in God, which to grant is absurd. Answ. Where there are three and one really distinct, there are four: But in God the persons are not really distinct from the essence, (for the three persons of the Divinity are one and the same divine essence) but they differ from it, and from one another, mutually only by order and manner of subsisting. Object. 3. It is Sabellius his heresy to entitle one substance with three names: The opinion of the Trinity giveth one substance three names: Therefore it is Sabellius his heresy. Ans. In this Syllogism are four terms, by reason of the ambiguity of the word Substance: for either the word Substance signifieth in the Major a person, and in the Minor an essence; or else one of the premisses or propositions is false. Object. 4. He who is the whole Deity, besides him there is no other in whom the whole Deity likewise is: But the Father is the whole Deity: Therefore it is not in another. Ans. The Major is false; because the same Deity which is whole in the Father, is whole also in the Son, and whole in the holy Ghost, by reason of the infinity of the divine essence, whereof there is neither more nor less in each person, then in two, or the whole three. Object. 5. Where are distinct operations, at leastwise internal, there are also distinct essences: