A64611:2154
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 self same also do the Ubiquitaries teach, because they cry that there is no difference between the inhabiting and dwelling of the God head in Peter, and in Christ; except it be taken from the communication of the gifts or properties of the God-head: and they contend, that by this means, this man, which was taken by the Word, is God, because the Word doth nothing without him, but all things by him. This is nothing else, than to make Christ man, only God by an accident: Wherefore, the doctrine of Ubiquity is altogether the same with Nestorius his heresy. 1Tertullian saith: If Christ be man only, how then is he present every-where, being called upon and invocated, seeing this is not the nature of man, but of God, to be able to be present in all places? By this testimony is refuted the Ubiquity of the humane nature in Christ. Object. But the union of the divine and humane nature in Christ is unseparable: Therefore wheresoever the divine nature is, there is also the humane nature. Ans. It is true which is said, that the union is unseparable. The Word never forsaketh the nature once assumed and taken. But the Word is not in the humane nature, as the soul is included in my body. Wheresoever my body is, there must my soul needs be; neither is my soul at the same time without my body. But the Word is not so in Christ-man: But he is so unseparably and personally in the humane nature, as that he is together also without the humane nature in all the parts of the world, as he filleth all; and in holy men and Angels by his special presence. The personal union of both natures doth not evert the general action and working of his presence and majesty; neither doth it let or hinder the special working of his presence: because the Word is effectual, and worketh forcibly in the regenerate. The general points wherein the Churches, which profess the Gospel, agree or disagree in the controversy concerning the Lords Supper. They agree in these points: §11. That as well the Supper of the Lord, as Baptism, is a visible pledge and testimony annexed by Christ himself to the promise of grace, to this end chiefly, that our faith in this promise might be confirmed and strengthened. §22.
The selfe same also doe the Ʋbiquitaries teach, because they cry that there is no difference between the inhabiting and dwelling of the God head in Peter, and in Christ; except it be taken from the communication of the gifts or properties of the God-head: and they contend, that by this meanes, this man, which was taken by the Word, is God, because the Word doth nothing without him, but all things by him. This is nothing else, than to make Christ man, onely God by an accident: Wherefore, the doctrine of Ʋbiquity is altogether the same with Nestorius his heresie.