A64611:1234
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.
that is, it is not made with the Word one essence, neither made equal unto it in omnipotency, wisdom, and nature (for so should the whole Trinity be incarnate) Yet it is united to the omnipotency, wisdom, nature, and essence of God, not simply, but of God the Word. Now, this is nothing else, than the flesh to be united to the person of the Son, or to the Word in person, which person is the very divine nature or essence, omnipotent, wise, and whatsoever else is proper to the God-head.
that is, it is not made with the Word one essence, neither made equall unto it in omnipotency, wisdome, and nature (for so should the whole Trinity be incarnate) Yet it is united to the omnipotencie, wisdome, nature, and essence of God, not simply, but of God the Word. Now, this is nothing else, than the flesh to be united to the person of the Sonne, or to the Word in person, which person is the very divine nature or essence, omnipotent, wise, and whatsoever else is proper to the God-head.
But albeit the flesh taken or assumed is truly united, both to the person, and to the nature of the Word. (For the person is not any several thing, or really differing from the essence, but is the essence it self): yet is it well said, that the flesh is united to the Word in person only: and likewise, that the person only of the Word is incarnate. The reasons hereof are, 1. Because, not the Father, nor the holy Ghost were incarnate, but the Son only. 2. Because the first and nearest term of this union is the person only of the Word, assuming and taking the flesh, but not the God-head. For the person only is proper unto the Word: the essence of the God-head is common to him, and the same with the Father and the holy Ghost. This is plainly taught by the sixth Toletan Council,1 in these words: in these words: The Son only took the humanity in singularity of person, not in the unity of divine nature; that is, in that which is proper unto the person, not which is common to the Trinity. And Rusticus in his Dialogue against the Acephalists: Not God the Word by the divine nature; but the divine nature by the person of God the Word, is said to be united to the flesh. And a little after: Wherefore both God the Word and his nature is incarnate: he by himself, and in that he is in himself: his nature not so, but by the person. God the Word then as touching himself, is united to the flesh; for he is made one person, and one subsistence with the flesh: but as touching his nature, he is conjoined rather than united; because there remain still two natures.