A64611:809
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 Father.) When the name of the Father is opposed to the Son, it is taken personally, and signifieth the first person of the God head, as here in the Creed: bu• when it is referred to the creatures, it is understood essentially, and signifieth the whole divine nature, as in the Lords prayer, Our Father which art in heaven. In this sense the Son is expressly called of Isaiah. The everlasting Father. Now the first person is called the Father, 1. In respect of Christ his only begotten and natural Son. 2. In respect of all the creatures, as he is Creator and preserver of them all. 3. In respect of the elect; whom he hath adopted to be his sons, and hath made accepted in his beloved. Wherefore God is our Father in respect both of our creation, adoption, and regeneration. To believe therefore in God the Father, is to believe in that God, who is the Father of our Lord Jesus Christ; and to believe that •e is my Father, that is, hath a fatherly affection towards me for Christs sake, in whom he hath adopted me to be his son. Briefly, and in a word, it is to believe, 1. That he is the Father of our Lord Jesus Christ. 2. That he is my Father for Christs sake. Object. I believe in God the Father: Therefore the Son and the holy Ghost are not God, b•••he Father only is God. Ans. This kind of reasoning Logicians call a fallacy of composition and division, that ⟨p. 180⟩is, either a mis-joining or dis-joining of words in any clause or sentence not to be joined or dis-joined: for the word God is so to be joined with the Father, that it be not separated from the Son and holy Ghost; for a comma point should be inferred after these words, in God, on this wise: I believe in God, the Father, &c. This is proved, 1. Because the name of God here in the Creed is put essentially, and compriseth all the three persons, which by apposition, or for farther explication, are placed in order in the Creed: as, I believe in God, the Father: and in Jesus Christ, his only begotten Son: I believe in the holy Ghost: For, I believe in one true God, who is the Father, the Son, and the holy Ghost: yet so, that neither the Father is the Son, nor the holy Ghost is either the Father or the Son. 2. We expressly profess that we believe in the Son and holy Ghost, no less then in God the Father: But we may not believe but in one God. Wherefore, as we believe in the Father, in that he is God: