A64611:1394
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.
But these assertions are false, if we speak of a supernatural place, which doth contain, but is not it self contained; and such a supernatural place is beyond the visible heavens, and in it Christ now is according to the Scriptures.
But these assertions are false, if we speak of a supernaturall place, which doth containe, but is not it selfe contained; and such a supernaturall place is beyond the visible heavens, and in it Christ now is according to the Scriptures.
3. Their supposition, or ground, whereon they build their argument, is in every part denied by us. That Christ was taken or translated out of a place, we have many main proofs; whether he were translated into a place, or that which is no place, it skilleth not: This followeth, Therefore he changed place. So then Christs humane nature is finite, and doth change place; and therefore is not every-where. For, To be every-where, and to change place, are contradictory. And therefore also his God-head, which alone is infinite, eternal, and every-where, is not said to change place. But here the Ubiquitaries seek a shift, that they may not be hurt by this weapon; That which changeth place is not every-where. Christs body changeth place: Therefore that is not every-where. They grant the Major of this Syllogism to be true, taking the words after one manner; but here they contend, that the words are taken after a diverse manner: As, that Christs body is every-where, that is, after a manner of majesty, or in manner as it is a majestical body; it changeth place, in manner of a natural body, or as it is a natural body. But they escape not a contradiction by this cavil. For the diverse manner which taketh away a contradiction, must not fall into the same, and be all one with the words themselves, for the clearing of which they are brought. For so it is made a mere Tautology, or speaking of the same thing, and a begging of that which is in question: as if I, imitating them, should say, This air is light, according to the manner of light; and it is dark, as touching the manner of darkness. Again, This man is poor, as touching the manner of poverty; and is rich, as touching the manner of riches. Thus is the same affirmed of the same. For, the manner of poverty, is nothing else but poverty: and the manner of riches, nothing but riches. So also these manners, which they feign and imagine in the Major proposition, are altogether the same with the things which are affirmed: that is, the same in them is affirmed of