A14212:455
A collection of certain learned discourses, written by that famous man of memory Zechariah…A collection of certaine learned discourses, written by that famous man of memory Zachary…
A collection of certain learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinity in the noble and flourishing schools of Neustad. For explication of divers difficult points, laid down by that author in his catechism. Lately put in print in Latin by the last labour of D. David Parry: and now newly translated into English, by I.H. for the benefit and behoof of our Christian country-manA collection of certaine learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinitie in the noble and flourishing schools of Neustad. For explication of divers difficult points, laide downe by that author in his catechisme. Lately put in print in Latin by the last labour of D. David Parry: and now newlie translated into English, by I.H. for the benefit and behoofe of our Christian country-man
Oxford: printed by Joseph Barnes, 1600Oxford: printed by Ioseph Barnes, 1600
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.
Ans. They do ill to interpret this emptying of concealing all his glory and majesty for the time wherein he took our nature upon him: whereas indeed it is to be understood of the divine nature of the word, as it vouchsafed to take upon it the shape of a servant, that is, the Mass of our nature, and would become man. Besides, it would follow that Christ did even then show forth the power & majesty communicated to his flesh, when he was truly subject to infirmity, and circumscribed by ⟨p. 200⟩his body: as which weeping he raised Lazarus, and being taken by the Jews, healed Malchus which was wounded by Peter. But what is it to fetch back the Marcionites from hell, or in the greatest mystery of religion to speak blasphemy, if this be not?
Ans. They doe ill to interpret this emptying of concealing all his glorie and maiestie for the time wherein he tooke our nature vpon him: whereas indeed it is to be vnderstood of the divine nature of the worde, as it vouchsafed to take vpon it the shape of a servant, that is, the Masse of our nature, and would become man. Besides, it would followe that Christ did even then shew forth the power & maiestie communicated to his flesh, when he was truely subiect to infirmitie, and circumscribed by ⟨p. 200⟩his body: as which weeping he raized Lazarus, and beeing taken by the Iewes, healed Malchus which was wounded by Peter. But what is it to fetch backe the Marcionites from hell, or in the greatest mystery of religion to speak blasphemie, if this be not?
Argum. 2 This is the blasphemy of Samos•te•••, Arius, and the late Antitrinitaries▪ that the man Christ is not properly and naturally God, but only by accidental participation of the Divine proprieties, majesty, honour, power, and virtue. In like manner conceive the Ubiquitaries of the deity of the man Christ, defining the personal union, by this only communicating of proprieties, whereby the flesh of Christ is made omnipotent & present in every place. So that the same man is, and is called God, not because properly and naturally he is so, but because from God there is given unto him infinite power, majesty, glory, and all gifts of the holy Ghost without measure. But this accidental bestowing of the deity and all properties thereof, did not make Christ properly and naturally God but only by divine grace, or God improperly so called; because he is not the natural deity of the word, but a certain participation thereof with force and efficacy. But therefore was it objected by true Christians against the Arians that they overthrew the true and eternal Deity of Christ, because they did not account him God by nature but only by participation of dignity and majesty through grace. Seeing therefore the