A14216:2281
The Sum of Christian Religion
The sum of Christian religion: delivered by Zacharias Ursinus in his lectures upon the Catechism authorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolved the questions of whatsoever points of moment, which have been or are controversed in divinity. Translated into English by Henry Parry, out of the last & best Latin editions, together with some supply of wa[n]ts out of his discourses of divinity, and with correction of sundry faults & imperfections, which are [sic] as yet remaining in the best corrected Latin.The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.
Oxford: printed by Joseph Barnes, 1587Oxford: printed by Ioseph Barnes, 1587
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 SECOND ARGUMENT.
THE SECOND ARGVMENT.
THE blasphemy of Samosatenus, Arrius, & the late Antitrinitaries, is this: That Christ, man, is not properly and by nature God, but only by an accidental participation of divine properties, majesty, honour, power, and virtue. The Ubiquitaries also maintain the same consideration of the God-head of Christ, man, while they define the personal union by his communicating alone of properties, whereby the flesh of Christ is made omnipotent and every where. So that now that man is, and is called God, not that he is properly & by nature God, but because infinite power, majesty, and glory is given him from God, and all the gifts of the holy Ghost are bestowed on him without measure. Now this accidental bestowing of the Godhead and all the properties, doth not make christ to be properly and by nature God, but only by divine grace, or God unproperly so called: Because it is not the very essential God-head of the Word, but a certain participation thereof, in virtue and efficacy. And therefore was it objected by the sounder Fathers unto the Arians, that they took away the true and eternal God-head of christ, when they made him a God not by nature, but by grace, by participation only of dignity and majesty. Therefore seeing the Ubiquitaries also equalling our Immanuel with God by participation of properties only, take away his true and eternal God head: we do disclaim and accurse this their doctrine as blasphemous and heretical. And that they do this,1 their own words and opinions witness; as Brentius, and Jacobus Andraeas, and others of them in their writings. Whence we conclude, that the Ubiquitaries hold the same opinion with the Arians and Antitrinitaries, of the God-head of Christ, man• that is, that all these esteem him for God not by nature, but only by grace of participation, new, temporary, created, adopted. If these things