A64611:2033
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.
3. The third sort of Arguments, which are deduced from the analogy of faith.
3. The third sort of Arguments, which are deduced from the analogie of faith.
1. Firm and strong reasons are drawn from the Article, which is concerning the truth of Christs humane nature. Christ took a humane nature, like unto us in all things, sin only excepted, and retaineth the same through all eternity, for our comfort and safety: but humane nature is neither infinite, neither can it be in moe places at once, nor visible and invisible both together. For, it is proper unto the Deity only, which is unmeasurable, to be essentially in many, or in all places at once, according to that saying of Scripture:1 Am not I he which fill heaven and earth? and by this very attribute or property God is distinguished from all creatures. Now, the God-head it self cannot at the same time be both visible and invisible, finite, and infinite, but in its own substance remaineth always invisible, incomprehensible and infinite, else could it not be unchangeable. We may not therefore imagine, that when Christ said, This is my body, his body then sate both visible to them at the Table, and yet was invisible also in the bread: or that now it is both visibly conversant in heaven, and invisibly contained in the bread.
1. FIrme and strong reasons are drawne from the Article, which is concerning the truth of Christs humane nature. Christ took a humane nature, like unto us in all things, sinne only excepted, and retaineth the same through all eternity, for our comfort and safety: but humane nature is neither infinite, neither can it be in moe places at once, nor visible and invisible both together. For, it is proper unto the Deity only, which is unmeasurable, to be essentially in many, or in all places at once, according to that saying of Scripture:1 Am not I he which fill heaven and earth? and by this very attribute or property God is distinguished from all creatures. Now, the God-head it selfe cannot at the same time be both visible and invisible, finite, and infinite, but in its own substance remaineth alwayes invisible, incomprehensible and infinite, else could it not be unchangeable. We may not therefore imagine, that when Christ said, This is my body, his body then sate both visible to them at the Table, and yet was invisible also in the bread: or that now it is both visibly conversant in heaven, and invisibly contained in the bread.