A14212:456
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.
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 ⟨p. 201⟩Ubiquitaries only of equalling our Immanuel to God by participation of proprieties, do take away his true and eternal deity, we do with good reason condemn and detest this doctrine of theirs as blasphemo•ie and heretical. This their own words and sentences do witness, as Brentius in Recognie. Pag 20. Jacob. Andr. Thes. 20. disputation. Tunigeus. Item. Thes. 25 & 26. Et Apolog. Ingolstad. 26. Where it is gathered, that the opinion of the Ubiquitaries of the deity of the man Christ, is all one with that of the Arians and Antitrinitaries, that is, that by all these he is accounted not God by nature, but only by grace of participation, a new, temporary, created, and adoptive God. Which if it be true, Christ shall not be [Greek or Hebrew], God & man, but [Greek or Hebrew], a Divine man; such as also he is accounted by the Ubiquitaries, who (at witnesseth Seruetus in his first book De Trimitate) say that God may communicate unto man the fullness of his Deity, & give unto him his Divinity, majesty, power, and glory. Which blasphemy, being the same both, we utterly hate and detest. Argum. 3.