A14216:1369
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.
But they say: that he is GOD in respect of his gifts, worthiness, excellency, and office: but not by nature. Which they prove: because others also are in this sense and respect called god: which have not any Divinity of themselves. Therefore Christ also after the same manner; seeing he also hath his Divinity from the Father. Further they add, That we make two gods, and deal contumeliously with the Father: We answer, That we make not two Gods, because The Son is one with the Father, as god, that is, having the same essence in him which the Father hath: but is diverse and distinct from him, as the Son, and having in him the same Deity, which the Father hath, communicated. But they are blasphemous and contumelious against the Father and the Son; because they honour not the Son as they honour the Father. Joh. 5.23.
But they saie: that hee is GOD in respect of his giftes, woorthinesse, excellencie, and office: but not by nature. Which they prooue: because others also are in this sense and respect called god: which haue not anie Diuinitie of themselues. Therefor Christ also after the same manner; seeing hee also hath his Diuinitie from the Father. Further they adde, That wee make two gods, and deale contumeliouslie with the Father: Wee aunswere, That we make not two Gods, because The Sonne is one with the Father, as god, that is, hauing the same essence in him which the Father hath: but is diuerse and distinct from him, as the Sonne, and hauing in him the same Deitie, which the Father hath, communicated. But they are blasphemous and contumelious against the Father and the Sonne; because they honor not the Sonne as they honour the Father. Ioh. 5.23.
Now that S. John understandeth a Son, not a made, created and inferior god to the Father, and a diverse god from him, is proved and confirmed by many reasons, but some few shall now suffice. 1. Simply and absolutely, without restraint to any certain circumstance, none is called god in the Scripture, besides the only true god, eternal, creator of the world. 2. That the Word was god before things were created, and is the creator of all things, Saint John doth teach. 3. He showeth, That he is the author and fountain of life and knowledge in men, even from the beginning. For this signifieth the true light, that is, which is properly & by it self, light it self, & the original of light in others. 4. This Word giveth power to be the Sons of God. This none can do but the true God alone. 5. We are to believe in his name. But we must believe in none, but GOD only, as himself proveth, that therefore they must believe in him, because they believe in God,