A14216:1110
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.
1THE Doctrine which entreateth of gods providence, is joined with the place which entreateth of the creation: Because the providence, that is, the preservation and government of things, doth not differ from creation in the thing it self: for that there is but one and the same will or power, or action of God, whereby things both begin to be, and continue: but they differ in consideration only. For the omnipotent will of GOD is called creation, in respect of the beginning, when things by the force and power of his will took their being: it is called providence, as by the self-same power things are preserved. Wherefore providence is the continuance and accomplishment of creation, or creation it self continued and perpetuated. For as no things would ever have bin except GOD had created them: so neither would they retain and keep their being, neither their force of working, neither the very operation it self or motion, if GOD did not preserve and move them effectually. And therefore the Scripture it self often joineth the preservation and continual administration of things with their creation, and from hence reasoneth for Gods providence. And GOD is called Jehovah, not only because he once gave to every thing both small and great, their being, but also, because he maintaineth it in all, ruleth and moveth them so, as that he not only seeth, what is done in all things, but also causeth and inclineth them, to do this, which he from everlasting would every of them to do. And by this his providence he governeth, administereth, ruleth and preserveth all things, that they be not brought to confusion.
1THE Doctrine which entreateth of gods prouidence, is ioyned with the place which entreateth of the creation: Because the prouidence, that is, the preseruation and gouernement of thinges, dooth not differ from creation in the thing it selfe: for that there is but one and the same wil or power, or action of God, whereby things both beginne to be, and continue: but they differ in consideration onelie. For the omnipotent will of GOD is called creation, in respect of the beginning, when thinges by the force and power of his will tooke their beeing: it is called prouidence, as by the selfe-same power thinges are preserued. Wherefore prouidence is the continuaunce and accomplishment of creation, or creation it selfe continued and perpetuated. For as no thinges would euer haue bin except GOD hadde created them: so neither woulde they retaine and keepe their beeing, neither their force of woorking, neither the verie operation it selfe or motion, if GOD did not preserue and mooue them effectuallie. And therefore the Scripture it selfe often ioyneth the preseruation and continuall administration of thinges with their creation, and from hence reasoneth for Gods prouidence. And GOD is called Iehoua, not onelie because hee once gaue to euerie thing both small and great, their beeing, but also, because hee maintaineth it in all, ruleth and mooueth them so, as that hee not onelie seeth, what is doone in all things, but also causeth and inclineth them, to doe this, which he from euerlasting would euery of them to doe. And by this his prouidence hee gouerneth, administreth, ruleth and preserueth all thinges, that they be not brought to confusion.