A64611:1403
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.
The Explication.
This Question is another argument and instance of the Ubiquitaries. For thus they argue: Object. In Christs person the two natures are joined in an unseparable union: Therefore, wheresoever Christs God-head is, there also must his humanity needs be. Answ. These two natures remain in such sort joined and united, that their property remaineth distinct, and neither is turned into other: which would fall out, if each nature were infinite and every-where. Repl. Those two natures, whereof one is not where is the other, are sundered, neither remain personally united, but are separated: In Christ are two natures, whereof one, which is his humanity, is not where is the other, which is his God-head: Therefore the two natures in Christ are not united, but separated. Answ. The Major is true, being ⟨p. 318⟩understood of two equal natures; that is, either both finite, or both infinite; but false of unequal natures; that is, of those whereof one is finite, and another infinite. For the finite nature cannot be at once in moe places: but the infinite nature may be at once both whole in the finite nature, and whole without it: and this may we indeed consider and observe in Christ. For his humane nature, which is finite, is but in one place: but his divine nature, which is infinite, is both in Christs humane nature, and without it, and even every-where. Repl. There must notwithstanding be made a separation in another part, where the humane nature is not, though there be no separation where it is. Answ. Not at all: Because the God-head is whole, and the same in the humane nature, and without it. Gregory Nazianzen saith: The Word is in his Temple, and is every-where, but after a special manner in his Temple. Repl. If Christs humane nature be not adorned with divine properties, it followeth, that there is no difference between Christ and other Saints: For no other difference can be found, but the equalling of his manhood with his God-head. For the difference between Christ and the Saints, is either in substance and essence, or in properties: but not in substance; because the whole God-head dwelleth as well in the Saints, as in Christ: Therefore in properties. Answ. We deny that there is any difference between Christ and the Saints either in substance, or in properties, or gifts: for this enumeration or reckoning is not perfect and complete.