A64611:1262
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.
Of the incarnation of the Word, the confession made by the Fathers of Antioch, against Paulus Samosatenus.
1WE confess our Lord Jesus Christ, begotten before all worlds of his Father, but in the last times borne according to the flesh of the Virgin by the holy Ghost, subsisting in one person only, made of the celestial God-head and humane flesh. Whole God and whole man. Whole God also with his body, but not according to his body God; whole man also with his God-head, but not according to his Godhead man. Again, whole adorable also with his body, but not according to his body adorable. Whole adoring also with his God-head, but not according to his God-head adoring. Whole increate also with his body, but not according to his body increated. Whole formed also with his God-head, but not according to his God-head formed. Whole consubstantial with God also with his body, but not according to his body consubstantial: as neither also, according to his God-head he is co-essential with men: but he is according to the flesh consubstantial unto us, existing also in his God-head. For when we say he is according to the spirit consubstantial with God, we do not say he is according to the spirit co-essential with men. And contrarily, when we affirm him to be according to the flesh consubstantial with men, we do not affirm him to be according to the flesh consubstantial with God. For as according to the spirit he is not consubstantial with us (for according to this he is consubstantial with God): So, on the other side, he is not according to the flesh co-essential with God: but according to this he is consubstantial with us. And as we pronounce these to be distinct: and divers one from the other, not to bring in a division of one undivided person, but to note the distinction and unconfoundablenes of the natures and properties of the Word and the flesh: so we affirm and worship those as united, which make to the manner of the undivided union or composition.