A64611:1393
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.
6. He so ascended, that he returns not before the day of Judgement. He shall so come, as ye have seen him go into heaven. Whom the heavens must contain, till, &c. 1Object. 1. Beyond heaven there is no place: 2Therefore the ascension into heaven is no local translation. Ans. Beyond heaven there is no natural place, such as Aristotle defineth to be a superficial extremity of a body containing, and yielding to a body contained: but there is a supernatural or heavenly place: which, what manner of thing it is, cannot here be learned by discourse of mans wit and reason, but only by a celestial view and beholding, which the Angels already enjoy, and we shall one day have in heaven. Sufficient it is for us, that we, leaving to search curiously, what it is, now know and believe that such a place there is, according to these testimonies of Scripture: I go to prepare a place for you. I will come again, and receive you unto my self, that where I am, there may ye be also: And, Whither I go, ye know. Father, 3I will that where I am, they which thou hast given me, be with me. Seek those things which are above, where Christ sitteth at the right-hand of God. These and the like testimonies do teach us, that the heaven whereinto Christ ascended, and which is above these visible heavens, is truly a place. For the particles, Above, Whither, and Where, do express a place: This kind of place Aristotle neither knew, nor believed, seeing he knew not the Scriptures. Repl. Yet at least (say the Ubiquitaries) Christ was translated out of a place into that which is not a place; whence we thus conclude: That which is not in any place, is every-where: Christ is not in any place, 4because he ascended above and beyond the visible heavens, beyond which there is not any place: Therefore Christ is every-where. Answ. 1. We deny the Major, that the same is every-where which is not in any place. For the highest or farthest heaven is not in any place, neither yet is it every-where. 2. The Minor is true of a natural place; which is defined to be the superficial extremity of a body so compassing and containing any thing within it, as it self also is compassed and contained within another. We grant, Christ is translated thither where is no place, to wit, natural; and Christ is now in no place, that is, no natural place.