A14216:458
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.
At length they say, that God is made cruel, envious, and far from bounty and mercy, 1if he did not bestow that grace upon man without which he knew man could not stand or consist in temptation; & yet would have him tempted of the Devil. But these and the like tauntings and reprochinges of the works and judgements of God, out of doubt are joined with great impiety, because they overturn that ground and principle, which is the first degree & step to godliness & reverence towards God, that is, that whatsoever God doth, it is good and just, & not disagreeing from his nature and ⟨p. 163⟩law, whether the reason thereof be known unto us, or unknown. Wherefore this answer should suffice, that it disagreeth not from the mercy and goodness of god, whatsoever he doth. But there is not want also of other answers. As, that that denial of grace doth not disagree, but very well agreeth with the mercy and bounty of god, when god will have this to be an occasion of bestowing a greater grace and benefit: as it is apparent in the fall and restoring of man. Again, that that is not disagreeing from mercy, or any other virtue, which doth appertain to the manifesting of the glory of the chief good, which is god. For although it be mercy not to rejoice in the ruin or destruction of his creature; yet mercy ought not to fight with justice. Now it is just, that more regard should be had of the chief good, that is, god, both by himself and by others, than of all the creatures: Wherefore very well do agree together in god his mercy which will not the death of a sinner, and his justice which suffereth mankind to fall, that by his fall the severity and goodness of god may appear.
At length they say, that God is made cruell, enuious, and far from bountie and mercie, 1if hee did not bestow that grace vpon man without which he knew man could not stand or cōsist in temptation; & yet would haue him tempted of the Diuel. But these and the like tauntinges and reprochinges of the woorkes and iudgementes of God, out of doubt are ioyned with great impietie, because they ouerturne that grounde and principle, which is the first degree & step to godlines & reuerence towards God, that is, that whatsoeuer God doth, it is good and iust, & not disagreeing from his nature and ⟨p. 163⟩