A14216:957
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.
First therefore, whereas the scripture saith,1 that all things are of god: Rom. 11.1. Cor. 8. it doth not mean that all things are god, or the essence of god, or propagated from it. For all other things are of god, not as begotten of him or proceeding from him, as the word, and eternal spirit of god, but as created, that is, made of nothing. Rom. 4.17. Who calleth those things that are not, as if they were. Secondly, when as the soul of man is called celestial and divine. Likewise, when it is said, we are the generation of god. Act. 17.29. This is not meant of the communicating of the divine substance, as if the soul were derived from the essence of god, but of the similitude of properties, & of the creation. The soul therefore is said to be celestial and divine, that is, adorned with celestial & divine powers & gifts, which although they be a certain shadow of the divine nature, yet are they created qualities. Thirdly whereas the elect and saints are said to be of god, to be borne of god and his spirit, and the sons of god, and spiritual; John. 1.13. & 8.47. & 3.6. Neither is this understood of the propagation of the essence, but of the similitude of the properties, or ⟨p. 310⟩of the image of God, to the which they are refashioned by Gods spirit. And fourthly when Paul also saith, 1. Cor. 6.17. That he which is joined unto the Lord, is one spirit; and Peter. 2. Pet. 1.4. That we are made partakers of the divine nature: we are taught, both that the spirit of God dwelleth in us by grace, and is joined unto us, as also that there is begun in us even now a conformity with God, which shall be perfected in the life to come. And lastly, when Christ himself is said to be God, and to have a divine body: There is not thereby signified a mutation of the divine nature into the humane, or of the humane into the divine: but an unseparable conjoining of two natures, retaining their properties distinct, into one person, and a glorifying of the humane nature which indeed agreeth to a nature ruler and governs of all things, but yet notwithstanding made & created.