A14216:2284
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 THIRD ARGUMENT.
THE THIRD ARGVMENT.
Nestorius taught, That the union of God the Word with man was wrought by the participation only of equality, as touching majesty, honour, power, virtue, and operation. Neither doth he make the difference, of the dwelling of the Word in mans nature which himself took, and in other Saints, to consist in any other thing than in those gifts and graces bestowed by God on man. The self same also do the Ubiquitaries teach, because they cry that there is no difference between the inhabiting and dwelling of the God-head in Peter, and in Christ, except it be taken from the communication of the gifts or properties of the God-head. And they contend that by this means this man, which was taken by the Word, is God, because the Word doth nothing without him, but all things by him. This is nothing else, than to make christ man, only God by an accident. Wherefore the doctrine of Ubiquity is altogether the same with Nestorius heresy. Tertullian saith: 1If Christ be man only, how then is he present everywhere being called upon and invocated, seeing this is not the nature of man, but of God, to be able to be present in all places? By this testimony is refuted the Ubiquity of the human nature in Christ. Object. But the union of the divine & human nature in Christ is unseparable. Therefore wheresoever the divine nature is, there is also the humane nature. Aunsw. It is true which is said, that the union is unseparable. The Word never forsaketh the nature once assumed and taken. But the Word is not in the humane nature, as the soul is included in my body. Wheresoever my body is, there must my soul needs be, neither is my soul at the same time without my body. But the Word is not so in Christ, man: but he is so unseparably and personally in the humane nature, as that he is together also without the humane nature in all the parts of the world, as he filleth all, and in holy men and Angels by his special presence. The personal union of both natures doth not evert the general action and working of his presence and majesty, neither