A64611:1221
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.
but because the person of the Word altogether one and the same, which, before the flesh was taken, consisted in the divine nature only, doth now after ⟨p. 277⟩the taking of the flesh, subsist in two perfect natures, divine and humane, suffering no commixtion, confusion, or mutation: that is, The person of the Mediator is said to be constituted of two natures, divine and humane, as it were of parts, because these two are necessarily required, and do concur to the absolving and accomplishing of the work of our redemption. In this sense therefore, both by ancient and later Divines, and also by the Schoolmen, are used well, and without danger, these phrases and speeches: Christs person is compounded: The two natures are, as it were, the parts of Christ: The person of Christ is, consisteth is constituted, is made of, or in the two natures of God and man: The two natures concur, or come together into one person and subsistence: They make one hypostasis, or subsistence: Both natures belong, and concur to the substance of one Christ: Both are of the substance of belong, and concur to the substance of one Christ: Both are of the substance of Christ: The humanity with the Word; or contrary, The divine person or subsistence with the humane nature, doth constitute, or make the substance of one Christ. Of the Word and the flesh assumed, as of substantial parts, doth one Christ consist. By these and the like phrases of speech used of this mystery, singular, and surpassing all capacity of mans wit, the Orthodoxall, that is, men of a right and sound judgement in points of faith, will signify, and some way express this only: That the two natures are so united, and linked in that one person of Christ, as that they exist wholly in that one person or subsistence, which is, perfect and whole, proper to the Word from everlasting by nature; and is, whole, made in time the person of humanity also now assumed and destitute of the proper personality thereof: and this is made by grace of union; so that the divine subsistence, or person of the Word, being in it self most simple, and most perfect, doth notwithstanding subsist truly and individually in the two natures. Wherefore, seeing the thing it self is clear, and agreed upon among them who are of right judgement, and sound in faith, we are not odiously to jar about words;
but because the person of the Word altogether one and the same, which, before the flesh was taken, consisted in the divine nature onely, doth now after ⟨p. 277⟩