A64611:1264
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.
Vigilius Lib. 4. against Eutyches.
IF there be one nature of the Word and flesh, how then, seeing the Word is every-where, is not the flesh also found every-where? For when it was in the earth, it was not verily in heaven: and now because it is in heaven, it is not verily in the earth: and insomuch it is not, as that, as touching it, we look for Christ to come from heaven, whom, as touching the Word, we believe to be in the earth with us. Wherefore, according to your opinion, either the Word is contained in place with the flesh, or the flesh is every-where with the Word; whereas one nature receiveth not any contrary or divers thing in it self: and it is a thing diverse and far unlike ⟨p. 290⟩to be circumscribed in place, and to be every-where: and seeing the Word is every-where, and the flesh is not every-where; it is apparent, that one and the same Christ is of both natures, and is every-where as touching the nature of his God-head, but is not every-where as touching the nature of his man-hood: is created, and hath no beginning: is subject to death, and cannot die: the one he hath by the nature of the Word, whereby he is God: the other by the nature of his flesh, whereby the same God is man. Wherefore that one Son of God, and the same made the Son of man, hath a beginning by the nature of flesh, and hath no beginning by the nature of his God-head: was created by the nature of his flesh, and was not created by the nature of his God-head: circumscribed in place by the nature of his flesh, and not contained in any place by the nature of his God-head; is lower also then the Angels by the nature of his flesh, and is equal with the Father according to the nature of his God-head: died by the nature of his flesh, and never died by the nature of his God-head. This is the Catholic faith and confession, which the Apostles delivered, the Martyrs established, and the faithful hitherto hold and maintain.