A14216:973
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.
When as Omnipotency is attributed to GOD,1 thereby is first understood, That whatsoever he will, or whatsoever, not impairing his nature and majesty, he is able to will, he is also able to perform. Secondly, That he is able to perform all those things without any difficulty & labour, even with his only beck & will. Thirdly, That all the force & power of working ⟨p. 320⟩and effecting any thing, is so in god only, that there is not the least ability or efficacy of any creature, but what he continually imparteth, & preserveth at his pleasure. And therefore the power of God is to be considered of us, not as being idle, but as creating, sustaining, moving, and ruling all things. The reasons are, 1 God is the first cause of all things: Therefore he hath all things in his power, and their ability is so much, as he giveth unto them. 2 He doth such things as can be done by no created & finite power: as are the creation & governing of all things, the preservation of common weals, the deluge, the delivery out of Egypt, & all his miracles. 3 He is unchangeable. Therefore in him to be able to do, and to do, is the same which to will, and so of the contrary.
When as Omnipotencie is attributed to GOD,1 thereby is first vnderstoode, That whatsoeuer hee will, or whatsoeuer, not impairing his nature and maiestie, hee is able to will, he is also able to perfourme. Secondie, That he is able to performe all those thinges without anie difficulty & labour, euen with his only beck & will. Thirdly, That all the force & power of working ⟨p. 320⟩and effecting anie thing, is so in god only, that there is not the least abilitie or efficacie of anie creature, but what he continuallie imparteth, & preserueth at his pleasure. And therefore the power of God is to bee considered of vs, not as beeing idle, but as creating, sustaining, mouing, and ruling al thinges. The reasons are, 1 God is the first cause of all thinges: Therefore he hath all thinges in his power, and their abilitie is so much, as he giueth vnto them. 2 Hee dooth such thinges as can bee done by no created & finit power: as are the creation & gouerning of all thinges, the preseruation of common weales, the deluge, the deliuerie out of Aegypt, & all his miracles. 3 He is vnchangeable. Therefore in him to be able to do, and to doe, is the same which to will, and so of the contrary.