A14216:953
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.
Intelligent] 1.1 Because he is the cause both of the mind of man, and of the notions shining in it, and also of that order which it in the nature of things and common weals. 2. Because all intelligence or understanding of the creature cometh from him, both in respect of the faculty, as also in respect of the operation. For neither can the efficient and preserving cause of intelligent natures, and of the understanding it self and order in nature, be but intelligent and understanding. And therefore the holy Scripture also reasoneth on this wise, Psalm. 94.9. He that planted the ear, shall he not hear: or he that made the ⟨p. 308⟩eye, shall he not see? Now this we are to hold, first, against those, who setting nature in the place of God, imagine the world and the variety and order of things in it, to arise from the matter and the inclination thereof to this form: when as notwithstanding these things could not have their being from a cause not intelligent. We are to hold it also, thereby to acknowledge not only true knowledge it self, but also all ability of understanding, and the sagacity and perceveraunce of the senses and mind to be the gift of God.
Intelligent] 1.1 Because hee is the cause both of the minde of man, and of the notions shining in it, and also of that order which it in the nature of thinges and common weales. 2. Because all intelligence or vnderstanding of the creature commeth from him, both in respect of the facultie, as also in respect of the operation. For neither can the efficient and preseruing cause of intelligent natures, and of the vnderstanding it selfe and order in nature, bee but intelligent and vnderstanding. And therefore the holy Scripture also reasoneth on this wise, Psalme. 94.9. He that planted the eare, shall hee not heare: or hee that made the ⟨p. 308⟩eie, shall he not see? Nowe this wee are to holde, first, against those, who setting nature in the place of God, imagine the world and the varietie and order of thinges in it, to arise from the matter and the inclination thereof to this forme: when as notwithstanding these thinges coulde not haue their beeing from a cause not intelligent. Wee are to holde it also, thereby to acknowledge not onely true knowledge it selfe, but also all abilitie of vnderstanding, and the sagacitie and perceueraunce of the senses and minde to be the gift of God.