A14216:909
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.
When the name of the Father is opposed to the Son, it signifieth the first person of the God-head: but when it is referred to the creatures, it signifieth the whole divine nature, which is the Father, the Son, and the holy ghost: Or, the name of Father as it is opposite to the Son, is understood ⟨p. 293⟩personally, as here in the Creed: but as it is compared with the creatures, it is taken essentially: as, Our father which art in heaven.
When the name of the Father is opposed to the Sonne, it signifieth the first person of the God-head: but when it is referred to the creatures, it signifieth the whole diuine nature, which is the Father, the Sonne, and the holy ghost: Or, the name of Father as it is opposite to the Sonne, is vnderstood ⟨p. 293⟩personallie, as heere in the Creede: but as it is compared with the creatures, it is taken essentially: as, Our father which art in heauen.
To believe in God almighty, is to believe in such a one,1 1 Who is able to do whatsoever he will, yea also those things which he will not, if they be not contrary to his nature: as he could have kept Christ from death, but he would not. 2 Who doth all things even with his beck and word only, without any difficulty. 3 Who alone hath power to work all things, and is author of that power which is in all his creatures. 4 Who is also unto me Almighty and omnipotent, and both can and will direct all things, to my safety, that is, who will use his omnipotency to the preserving and saving of me, not only for that he hath nothing wanting unto him for performance hereof to my behoof, but also for that no creature is able to stop or hinder it. There is no good then so hard or full of difficulty, but he is able to give me: no evil so great, but he can avert it from me. And this is properly to believe in god almighty and omnipotent. Nevertheless those things which go before are necessarily linked with the latter. For except we believe God to be such, that is omnipotent, we shall not be able to believe that God is such to us in christ: that is, we shall not be able to apply his almightiness and omnipotency unto us: so also in the rest which our faith apprehendeth concerning God, these two are to be joined, to wit, that God is such, both in himself and towards us.