A14216:1004
The Sum of Christian Religion
The sum of Christian religion: delivered by Zacharias Ursinus in his lectures upon the Catechism authorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolved the questions of whatsoever points of moment, which have been or are controversed in divinity. Translated into English by Henry Parry, out of the last & best Latin editions, together with some supply of wa[n]ts out of his discourses of divinity, and with correction of sundry faults & imperfections, which are [sic] as yet remaining in the best corrected Latin.The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.
Oxford: printed by Joseph Barnes, 1587Oxford: printed by Ioseph Barnes, 1587
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.
1Out of the description therefore of God before delivered, we may understand, how the true God is discerned from false Gods. Likewise, what the knowledge of God revealed in his word differeth from that, which the heathen have being derived from the light of nature. The difference consisteth, first In the attributes or properties of God, now expounded. Secondly, In the persons. Thirdly, In the works: of these two is to be spoken afterwards. These things are fully and rightly understood in the Church only: Because they are made known by revelation from GOD only, wherefore they who are not of the Church, do not know and worship of the true GOD, but an idol in stead of the true GOD. For they err, First, in the attributes or properties of GOD, who either know not and profess all, or do not rightly and fully expound them; as they are declared in the word; or else corrupt them. The Heathen therefore know not the omnipotency, wisdom, goodness, justice, truth, mercy, bountifulness of GOD showed in the saving and restoring of men, by the sending of the Son, and the holy Ghost: They know not the death and punishment of the Son of GOD; therefore they know not the grievousness of GODS anger against sin, even that he will punish all sin, yea the least, with eternal punishment. Wherefore also they know not the justice of GOD punishing all sin with eternal pains in the wicked, or with that which is equivalent to eternal in his Sonne. They know not the Wisdom, Mercy, Truth of god, freeing us sinners from death, and receiving us, without breach of his justice, into favour; Justifying us, sanctifying, and glorifying us in his Son by the holy ghost, according to his promises. Neither further do they ascribe unto god fully and wholly his Omnipotency, Wisdom, goodness, which shineth in the creation of things, and in the continual preserving of the same. For of many things they have either none, or but a dark knowledge: many things they subtract, and withdraw from the providence and government of god, and attribute it to their own wisdom, industry, virtue, and strength, or ascribe it to fortune, and chance. The like we are ⟨p. 235⟩to conceive of other attributes of god, in which they are alike blind.
1Out of the description therefore of God before deliuered, wee may vnderstand, how the true God is discerned from false Gods. Likewise, what the knowledge of God reueiled in his word differeth from that, which the heathen haue beeing deriued from the light of nature. The difference consisteth, first In the attributes or properties of God, now expounded. Secondly, In the persons. Thirdly, In the workes: of these two is to be spoken afterwardes. These thinges are fullie and rightly vnderstood in the Church onely: Because they are made knowen by reuelation from GOD onely, wherefore they who are not of the Church, doe not knowe and worship of the true GOD, but an idole in steede of the true GOD. For they erre, First, in the attributes or properties of GOD, who either knowe not and professe all, or doe not rightly and fully expounde them; as they are declared in the worde; or else corrupt them. The Heathen therefore know not the omnipotencie, wisedome, goodnes, iustice, truth, mercie, bountifulnesse of GOD shewed in the sauing and restoring of men, by the sending of the Sonne, and the holie Ghost: They knowe not the death and punishment of the Sonne of GOD; therefore they knowe not the grieuousnesse of GODS anger against sinne, euen that hee will punish all sinne, yea the least, with eternall punishment. Wherefore also they know not the iustice of GOD punishing all sinne with eternal pains in the wicked, or with that which is equiualent to eternall in his Sonne. They knowe not the Wisedome, Mercie, Truth of god, freeing vs sinners from death, and receiuing vs, without breach of his iustice, into fauour; Iustifiyng vs, sanctifiyng, and glorifiyng vs in his Sonne by the holie ghost, according to his promises. Neither further doe they ascribe vnto god fullie and wholy his Omnipotencie, Wisedome, goodnesse, which shineth in the creation of thinges, and in the continuall preseruing of the same. For of manie things they haue either none, or but a darke knowledge: many things they subtract, and withdrawe from the prouidence and gouernement of god, and attribute it to their owne wisedome, industrie, vertue, and strengh, or ascribe it to fortune, and chaunce. The like we are