A14216:1373
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.
All things were made by it, 1and without it was made nothing] We interpret: That all creatures were made by him in the beginning: and that also by him is gathered out of mankind and regenerated thorough the working of the holy Ghost an everlasting Church. They construe it, That by AL things, are meant those things which are wrought in the new creation: that is, in the collection and regeneration of the Church by the gospel, which is called the second creation. Unto which our answer is, 1. by granting this point, (by granting, I mean, not the whole interpretation, but only this point of the creation.) And if this were the sense, yet hereof would it also follow, that Christ were very God, and by nature God. 2The first reason, which we yield hereof is, Because to work the first and second creation by his own virtue, power and operation, is the proper work of one & the same very God. 1. Cor. 3.6. GOD gave the increase. So then is neither he that planteth, any thing, neither he that watereth, but god that giveth the increase. And in the same Chapter v. 9. Ye are Gods husbandry, and gods building, Heb. 3.4. He that hath built all things is god. And Christ worketh this new creation not as an instrument, but by his own proper virtue. Heb. 3.6. Eph. 1.23. which is his body, even the fullness of him that filleth all in all things Eph. 4.8. He ascended up on high, he gave gifts unto men; he ascended far above all heavens, that he might fill all things. He gave some Apostles, and some Prophets: and vers. 16. By whom all the body receiveth increase. John 10.28. I give unto them eternal life. Ephes. 5.29. He sanctifieth the Church and cleanseth it by the washing of water through the word. The second reason is: Because no man can give the holy ghost, but he that is very god, whose proper spirit it is. But the second creation is not wrought, but by the holy ghost, whom Christ the worker & effector of this creation sendeth. Therefore he is very god and Lord. The third reason: Because the new creation, is the regeneration of the elect to eternal life. This began even from Adam, albeit it was wrought in regard of the Mediator which was to come. And it was wrought by the same Mediator the Son,