A14216:956
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.
That god is other from all his creatures, we must hold: first, ⟨p. 309⟩against Philosophers,1 who will have the world or nature it self to be god, that is either a general matter, or a power, or a mind and intelligence, or some form to be infused, mingled, & tied to the bodies of the world, & them to inform, quicken, sustain, and move, as the soul sustaineth and moveth mans body. Which Virgil calleth, the spirit of the world: others the soul of the world. Secondly, against those who imagine the creatures, either all, as Seruetus; or some, according to the doctrine of the Manichees, to spring from the very essence or nature of god, deriving it self, as they speak, into others by propagation. Thirdly, that all profane, unworthy, & idolatrous cogitation of god, whereby god may be made like to any creature, may be excluded. For, that the essence of god is far other than the essence of all the creatures, both nature & the word of god showeth, when as it teacheth that god is wise & Creator of the world: now the world hath many parts unreasonable; and it self cannot be Creator to it self, it showeth also that things are not derived out of the substance of god, that being unchangeable and indivisible. And lastly, that the Deity is most unlike & different from all things created, because there can neither be, nor be imagined any similitude of a finite nature and an infinite.
That god is other from all his creatures, we must hold: first, ⟨p. 309⟩against Philosophers,1 who wil haue the world or nature it selfe to bee god, that is either a generall matter, or a power, or a minde and intelligence, or some forme to be infused, mingled, & tied to the bodies of the world, & them to informe, quicken, sustein, and moue, as the soule susteineth and moueth mans bodie. Which Virgil calleth, the spirit of the world: others the soule of the world. Secondly, against those who imagine the creatures, either all, as Seruetus; or some, according to the doctrine of the Manichees, to spring from the verie essēce or nature of god, deriuing it selfe, as they speake, into others by propagation. Thirdly, that al prophane, vnworthie, & idolatrous cogitation of god, whereby god may be made like to anie creature, may be excluded. For, that the essence of god is far other than the essēce of al the creatures, both nature & the word of god sheweth, whē as it teacheth that god is wise & Creator of the world: now the world hath manie parts vnreasonable; and it self cannot be Creator to it selfe, it sheweth also that things are not deriued out of the substance of god, that beeing vnchangeable and indiuisible. And lastly, that the Deitie is most vnlike & different from all things created, because there can neither be, nor be imagined anie similitude of a finite nature and an infinite.