A14216:966
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.
Moreover when GOD pronounceth himself to be unchangeable, he showeth that he will be always such,1 as he hath been from all eternity: so that first, neither his essence, and whatsoever is proper thereto, can be augmented or diminished: neither secondly, his nature and will be changed: neither lastly, himself hath need to transport himself from place to place. This do Philosophers, induced thereto by reasons, confess. For first, whatsoever is changed, that must needs have, either some outward cause, or some original or beginning in it self of moving and changing, or both. But GOD cannot be moved or changed by any thing which is without him: for so himself should not be the the first mover and maker of all that is good in nature. Neither can he suffer change from any inward original or beginning of change. For whatsoever is so moved or changed, that must needs have parts, whereof some must move & some be moved. Now that god should be divided into parts, neither doth his immensity suffer, nor his great perfection. For seeing every part is imperfecter than the whole, & in god is nothing which is not most perfect: it is impious to imagine any parts in him. Wherefore neither by any outward, nor inward cause is he moved or changed. Secondly, whatsoever is changed, that must needs be changed either to the worse, or to the better, or into a state equal to the former. It is impossible that God should be made worser: for he should so become of perfect unperfect. And to be made better is also unpossible. For so he should have bin before more unperfect. But neither can he be translated into an equal ⟨p. 316⟩condition and state, as thereby to leave some good which before he had, and to receive some good which before he had not: for thus should he be neither before nor after his change most perfect, as wanting some part of those good things which belonged unto him. Thirdly, That which is infinite, neither can be made greater; for so it should not have been infinite before; nor lesser, for so it should be made finite. Seeing then both the essence, and power, and wisdom, and all the virtues of God are incomprehensible, & all things in God immense; therefore cannot any of them be either diminished or increased. Fourthly.
Moreouer when GOD pronounceth himselfe to be vnchaungeable, hee sheweth that hee will bee alwaies such,1