A14216:419
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.
1But the differences also of this liberty in God and in the creatures are to be considered. The first is, in the understanding. God understandeth and knoweth all things of himself perfectly and perpetually; neither can any ignorance of any thing, or any error of judgement, fall into God at any time. But the creatures know neither of themselves, neither all things, neither the same at all times, but at such time, and so much, as is revealed unto them. Who hath known the mind of the Lord? Of that day and hour knoweth us man. God giveth understanding. Neither is there any thing which is not manifest in his sight. He enlighteneth every creature. To behold all things which are infinite, requireth infinite power and wisdom, which is proper to God alone. Mention is here made of the understanding, because a thing not understood is not either desired or refused.2 The second difference is in the will. The will of God is governed or moved, or depending of no other cause, but of it self. The wills of Angels and men are so the causes of their actions, that nevertheless they are carried by the secret counsel of God, & his power and efficacy, which is every-where present, to the choosing or refusing of any object: and that either immediately by God, or mediately by instruments, some ⟨p. 145⟩good, some bad, which it seemeth good unto God to use, so that it is impossible for them to do any thing beside the eternal decree and counsel of God. And therefore the word [Greek or Hebrew], that is, to be absolutely his own, at his own will, and in his own power, agreeth most properly unto God, who perfectly and simply is his own, and at his own will. But of the creatures, more rightly is used [Greek or Hebrew], that is, voluntary and free, which word the Apostle useth to Philemon, vers. 14. Heb. 10.26. 1. Pet. 5.2.
1But the differences also of this liberty in God and in the creatures are to be considered. The first is, in the vnderstanding. God vnderstandeth and knoweth all thinges of himselfe perfectly and perpetually; neither can any ignorance of any thing, or any error of iudgemēt, fal into God at any time. But the creatures know neither of themselues, neither all things, neither the same at all times, but at such time, and so much, as is reuealed vnto them. Who hath knowen the mind of the Lord? Of that daie and houre knoweth us man. God giueth vnderstanding. Neither is there any thing which is not manifest in his sight. He illighteneth euery creature. To behold all things which are infinite, requireth infinite power and wisedome, which is proper to God alone. Mention is here made of the vnderstanding, because a thing not vnderstood is not either desired or refused.