A14216:960
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.
Now, that it is proper to the Deity alone, 1nor imparted or communicated to any creature to be infinite or immense, or to be every where at the same time, or to be the same in diverse places, is apparent by these reasons. First, Because it is impossible that any creature should be, or be made equal to the creator, as it hath been often said: Lord, who is like unto thee? 2. Because god himself by this mark distinguisheth and discerneth himself from the creatures: for in saying, that he is, he, who filleth heaven & earth, he signifieth that there is no other such besides him. 3. Because christ showeth his divinity by this argument, in that when he was in body on earth, yet he affirmeth himself to be in heaven, John 3.13. The fourth reason is, that the godly Doctors of the ancient Church defended the Divinity of the holy Ghost by ⟨p. 312⟩this selfsame argument: as Dydimus in his Treatise of the holy Ghost lib. 1. cap. 1. The holy Ghost himself, if he were one of the creatures, should have at leastwise a substance limited, as all things which were made. For although invisible creatures are not limited and circumscribed by place; yet are they limited by the property of their substance. But the Holy GHOST being in many, hath not a limited and finite substance.
Nowe, that it is proper to the Deity alone, 1nor imparted or communicated to any creature to bee infinite or immense, or to bee euerie where at the same time, or to be the same in diuerse places, is apparant by these reasons. First, Because it is impossible that any creature should be, or be made equal to the creator, as it hath beene often said: Lord, who is like vnto thee? 2. Because god himselfe by this mark distinguisheth and discerneth himselfe from the creatures: for in saieng, that he is, he, who filleth heauen & earth, he signifieth that there is no other such besides him. 3. Because christ sheweth his diuinity by this argument, in that whē he was in body on earth, yet hee affirmeth himselfe to bee in heauen, Iohn 3.13. The fourth reason is, that the godly Doctors of the auncient Church defended the Diuinitie of the holy Ghost by