A64611:1071
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 FIRST CONCLUSION.
The Son of God is subsistent in the flesh both of the Virgin, and before the flesh.
This Conclusion is to be proved and maintained against both ancient and modern, or late up-start Heretics: ancient, as Ebion, Cerinthus, Samosatenus, Photinus; modern, as Servetus, and others. The orders or sorts of arguments which confirm this Conclusion may be either eight or nine in number. To the first Class belong those testimonies of Scripture,1 which expressly teach and distinguish two natures in Christ, and in which the Word is described that he was made man, that he was manifested in the flesh,2 and assumed or took flesh, &c. The Word was made flesh: He took the seed of Abraham. God was manifested in the flesh. Every spirit that confesseth not that Christ is come in the flesh, is not of God. No man ascendeth up to heaven, but he that descended from heaven, the Son of man, which is in heaven. For this cause am I born, and for this cause came I into the world. Forasmuch as the children were partakers of flesh and blood, he also himself likewise took part with them. Before Abraham was, I am: Therefore it is one nature which appeared in the flesh, took flesh came down from heaven, and coming into this world, was made partaker of flesh and blood, and was before Abraham: and another nature which was assumed or taken, into which the former came, and in which it appeared: For the assumer and the assumed are not all one.3 Whereas then the Word took humane nature, he must needs be other from it, who both was before the flesh taken, and was not converted or changed into it, but hath a subsistence divers and distinct from the flesh which was assumed. The argument is thus framed: The assumer is before that which is assumed: But of the Word it is said, that he assumed or took flesh that he was made flesh: Therefore the Son, the Word, was before the flesh he assumed. The Major is manifest: The Minor is proved out of the fore-alleged authorities. Hitherto also belong all those testimonies, which oppose in Christ his divine nature, which did assume, to his humane nature or flesh,