A64611:2149
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
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 he is said to have left the world, to have ascended from a lower place into an higher, and to remain in heaven until he come to judgement. Now, that some except, that Christ doth descend from heaven as often as the Supper is administered, it is already refuted. 4. We take not away the doctrine of the properties of Christs humanity. Ans. They altogether take it away. For, they will have his humane nature to be such as is not seen, nor felt, nor limited in place. Rep. But Christ did put off these infirmities and retained the essential properties. Ans. But these are very essential properties, which being taken away, the verity also and truth of his humane nature is taken away. Augustine saith, Take away from bodies their spaces, and they shall be no where. 5. We abolish not the doctrine concerning the communicating of properties of both natures. Ans. Yea, but they endeavour it: For they apply those properties of his divine nature, which are affirmed of the whole person in the concrete, to both natures. I will be with you to the end of the world: This they understand of both natures; which is all one, as if, when it is said, Christ, God and man, was circumcised, one should thus conclude: Therefore the God-head of Christ was circumcised as well as his flesh. Repl. This only we add, That those articles belong not unto them. Ans. After this sort all sects may shift off all testimonies of Scriptures. But they belong hither, and that by a double right: 1. Because they are written of the body of Christ: But the body of Christ belongeth to the Supper: Therefore these articles also belong hither, for they show how Christs body is to be eaten. 2. They belong hither, because no article of faith is at variance with another. So belongeth hither also the doctrine of Justification, because in the Supper no other justice or righteousness is to be sought for, but by the blood of Christ. 6. The manner how we eat it is not to be defined. Ans. They commit a double fault in so saying: 1. When they deny that the manner is to be defined, and so contradict and gainsay the Scripture, which defineth it, and showeth that it is spiritual, and that there is wrought an union with Christ by faith, through the holy Ghost. 2. They themselves define the manner, as it clearly appeareth by their writing. 7. The saying of Durandus is true: We hear the words; we perceive the motions;
But he is said to have left the world, to have ascended from a lower place into an higher, and to remain in heaven untill he come to judgement. Now, that some except, that Christ doth descend from heaven as often as the Supper is administred, it is already refuted. 4. We take not away the doctrine of the properties of Christs humanity. Ans. They altogether take it away. For, they will have his humane nature to be such as is not seen, nor felt, nor limited in place. Rep. But Christ did put off these infirmities and retained the essentiall properties. Ans. But these are very essentiall properties, which being taken away, the verity also and truth of his humane nature is taken away. Augustine saith, Take away from bodies their spaces, and they shall be no where. 5. Wee abolish not the doctrine concerning the communicating of properties of both natures. Ans. Yea, but they endeavour it: For they apply those properties of his divine nature, which are affirmed of the whole person in the concrete, to both natures. I will be with you to the end of the world: This they understand of both natures; which is all one, as if, when it is said, Christ, God and man, was circumcised, one should thus conclude: Therefore the God-head of Christ was circumcised as well as his flesh. Repl. This only we adde, That those articles belong not unto them. Ans. After this sort all sects may shift off all testimonies of Scriptures. But they belong hither, and that by a double right: 1. Because they are written of the body of Christ: But the body of Christ belongeth to the Supper: Therefore these articles also belong hither, for they shew how Christs body is to be eaten. 2. They belong hither, because no article of faith is at variance with another. So belongeth hither also the doctrine of Justification, because in the Supper no other justice or righteousnesse is to be sought for, but by the bloud of Christ. 6. The manner how we eat it is not to be defined. Ans. They commit a double fault in so saying: 1. When they deny that the manner is to be defined, and so contradict and gainsay the Scripture, which defineth it, and sheweth that it is spirituall, and that there is wrought an union with Christ by faith, through the holy Ghost. 2. They themselves define the manner, as it cleerly appeareth by their writing. 7. The saying of Durandus is true: We hear the words; wee perceive the motions;