A64611:2153
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.
The Ubiquitaries also maintain the same consideration of the God-head of Christ-man, while they define the personal union by his communicating alone of properties, whereby the flesh of Christ is made omnipotent and every where. So that now that man is, and is called God; not that he is properly and by nature God, but because in finite power, majesty, and glory is given him from God, and all the gifts of the holy Ghost are bestowed on him without measure. Now this accidental bestowing of the God head and all the properties, doth not make Christ to be properly and by nature God, but only by divine grace, or God unproperly so called: because it is not the very essential God-head of the Word, but a certain participation thereof, in virtue and efficacy. And therefore the sounder Fathers objected unto the Arians, that they took away the true and eternal God-head of Christ, when they made him a God, not by nature but by grace b participation only of dignity and majesty. Therefore, seeing the Ubiquitaries also equalling our Immanuel with God, by participation of properties only▪ take away his true and eternal God-head, we do disclaim and accurse this their doctrine as blasphemous and heretical. And, that they do this, their own words and opinions witness; 1as Brentius, and Jacobus Andraeas, and others of them in their writings. Whence we conclude, that the Ubiquitaries hold the same opinion with the Arians and the Anti-trinitarians, of the God-head of Christ-man: that is, that all esteem him for God, not by nature but only by grace of participation, new, temporary, created, adopted. If these things be true, Christ shall not be God and man,2 but a divine man, such as the Ubiquitaries repute him, who (as Servetus) hold this opinion: That God can communicate the fullness of his God-head give his divinity, majesty, power, and glory unto man. But we execrate and detest the same blasphemy of both. The third Argument. Nestorius taught, That the union of God the Word with man was wrought by the participation only of equality, as touching majesty, honour, power, virtue, and operation. ⟨p. 479⟩Neither doth he make the difference of the dwelling of the Word in mans nature, which himself took, and in other Saints, to consist in any other thing, than in those gifts and graces bestowed by God on man.