A14216:1380
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.
In it was life, 1and the life was the light of men] We interpret: That the son of God is by himself the life, as is the Father and the fountain, giver and maintainer of all life as well corporal and temporal, as spiritual and eternal, in all, from the very beginning of the world. John. 5. He hath given to the Son to have life in himself, as the father hath life in himself. They construe it: That the man Jesus is the quickener or giver of life, because in him is the life of all, that no man without him, and all by him are saved. These are their words. Unto which we reply: If he give eternal life to all, so that no man hath is without him. Therefore either no man was quickened before he was borne of Mary (which were absurd) or he was the quickener & giver of life from the beginning: Even as Joh. affirmeth this of him, as being verified in him also before he was made flesh. Neither can this be understood only of his merit, whereby he deserved this life for men. For, that life is in him, signifieth, that he is by his efficacy and effectual working the quickener and reviver, as himself expoundeth it, John 5. and 10. and the adversaries themselves confess. So are we also to understand his enlightening of men, that is the knowledge of God, the author whereof he was in all, even from the beginning, as himself saith, No man knoweth the Father, but the Son, and he to whom the Son will reveal him. And John Baptist saith, No man hath seen God at ANY TIME: the Son hath declared him.
In it was life, 1and the life was the light of men] Wee interpret: That the sonne of God is by himselfe the life, as is the Father and the fountaine, giuer and maintainer of al life as wel corporall and temporall, as spirituall and eternall, in all, from the verie beginning of the world. Iohn. 5. He hath giuen to the Sonne to haue life in himselfe, as the father hath life in himselfe. They conster it: That the man Iesus is the quickener or giuer of life, because in him is the life of all, that no man without him, and all by him are saued. These are their words. Vnto which we reply: If hee giue eternall life to all, so that no man hath is without him. Therefore either no man was quickened before hee was borne of Mary (which were absurd) or hee was the quickner & giuer of life from the beginning: Euen as Ioh. affirmeth this of him, as beeing verified in him also before hee was made fleshe. Neither can this be vnderstood onely of his merit, whereby hee deserued this life for men. For, that life is in him, signifieth, that hee is by his efficacie and effectuall woorking the quickner and reuiuer, as himselfe expoundeth it,