A64611:1219
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
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.
Object. 1. In whom are two things, which in themselves make two whole persons, in him also are two persons. But in Christ are two things which make two whole persons: (namely, the Word, which is by it self a person, subsisting from all eternity, and the body and soul, which being united, make likewise a person) Therefore, in Christ are two persons. Answ. We deny that part of the Minor, to wit, That the body and humane soul do, as in other men, so also in Christ, concur to make a created person of the humane nature, and diverse from the person increate and eternal of the Word. For albeit the humane nature in Christ, compounded of a body and reasonable soul, is an individual and particular, or singular substance, as being from other individuals of the same nature distinguished by certain properties and accidents: yet neither was it, or is it a person of subsistence: For, 1. A person is that which is not only a particular, or singular thing, but also it self consisteth, and subsisteth in it self, and by it self, not sustained in, or of any other: but Christs humane nature, now from the very first beginning thereof, dependeth, and is sustained by the person of the Word: For, it was at once both formed and assumed of the Word into unity of person, and made proper unto the Word: before, and without which assumption, or personal Union, it neither was, nor had been, nor should be; so that this Union being dissolved and loosed, it must needs follow, that this flesh, and this soul should be brought to nothing: Therefore Christs humane nature hath not any subsistence, or person proper unto it self. 2. It belongeth to the nature or definition of a person, that it be an individual, incommunicable, and also no part of another. But the nature, which the Word took and assumed, belongeth to the substance of one Christ, a part also of whom it is after a sort: Therefore in it self, and by it self, it is no person.
Object. 1. In whom are two things, which in themselves make two whole persons, in him also are two persons. But in Christ are two things which make two whole persons: (namely, the Word, which is by it selfe a person, subsisting from all eternity, and the body and soule, which being united, make likewise a person) Therefore, in Christ are two persons. Answ. We deny that part of the Minor, to wit, That the body and humane soule doe, as in other men, so also in Christ, concurre to make a created person of the humane nature, and diverse from the person increate and eternall of the Word. For albeit the humane nature in Christ, compounded of a body and reasonable soule, is an individuall and particular, or singular substance, as being from other individuals of the same nature distinguished by certain properties and accidents: yet neither was it, or is it a person of subsistence: For, 1. A person is that which is not only a particular, or singular thing, but also it selfe consisteth, and subsisteth in it selfe, and by it selfe, not sustained in, or of any other: but Christs humane nature, now from the very first beginning thereof, dependeth, and is sustained by the person of the Word: For, it was at once both formed and assumed of the Word into unity of person, and made proper unto the Word: before, and without which assumption, or personall Union, it neither was, nor had been, nor should be; so that this Union being dissolved and loosed, it must needs follow, that this flesh, and this soule should be brought to nothing: Therefore Christs humane nature hath not any subsistence, or person proper unto it selfe. 2. It belongeth to the nature or definition of a person, that it be an individuall, incommunicable, and also no part of another. But the nature, which the Word took and assumed, belongeth to the substance of one Christ, a part also of whom it is after a sort: Therefore in it selfe, and by it selfe, it is no person.