A14216:1371
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.
to come unto his together with his Father, to be with them unto the end of the world. Therefore he is of an infinite essence, every where present, and working both in heaven and earth. But his humane nature is finite: Therefore he is God in respect of another nature.
to come vnto his together with his Father, to bee with them vnto the end of the world. Therefore he is of an infinite essence, euerie where present, and working both in heauen and earth. But his humane nature is finit: Therefore he is God in respect of another nature.
1Now to that which hath bin objected concerning the communicating of the Deity unto others, whereby they are called gods, we answer by distinguishing the diversity thereof. For unto others it is communicated by a created similitude of the Deity, either of nature; that is, by divine properties created, which are not equal with the creator (so are the Angels,) or of office: So Moses is called God, and all Magistrates. But unto the Son Christ it is communicated by the nature or essence it self, so that the very Deity is his substance. Which we thus prove. 1. He is the only begotten, and proper Son of God: the Son of the most High, who also is himself the most High, Luk. 1.32. But he is the proper Son, to whom the substance of the father is communicated. 2. John 5.26. As the father hath life in himself, so likewise hath he given to the Son to have life in himself. Therefore the Son also is GOD of himself living, and the fountain of life. Wherefore this communicating of the Deity maketh him equal with God, and THE SAME God with the Father: so far off is it from proving the contrary. Reply. 1. Power was given to him being man, John 5.27. Therefore it was not given him by eternal generation. Answer. It was given to the ⟨p. 485⟩