A14216:965
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.
1Lastly, if any man urge, that he who rejoiceth doth receive some good of those things, wherein he rejoiceth: and therefore some fruit certainly to redound unto God out of our obedience and salvation, seeing he pronounceth that he rejoiceth therein, we grant verily that in men, rejoicing and the like affections are stirred up by outward objects: But we must not deem that our virtues are the cause of that rejoicing which is in God. For therefore is a thing thought right and honest, because it is agreeing to the will and nature of God: and because God from everlasting is delighted with his own goodness and uprightness, and with ⟨p. 215⟩things agreeing therewith: therefore doth he create and work such in men: and that everlasting approbation or liking, which was the cause why GOD created good things, is the cause also why he now cherisheth and preserveth them being created. Wherefore the everlasting rejoicing in God for our obedience and salvation, is the efficient cause of our obedience and salvation: but not contrariwise, our obedience the efficient cause of that rejoicing in God: as it cometh to pass in men, who are affected by outward objects. Or thus: God rejoiceth at our good, as being an object, but not a cause: because objects are not the cause, but effects of gods approbation and rejoicing.
1Lastly, if anie man vrge, that he who reioiceth doth receiue some good of those thinges, wherein hee reioiceth: and therefore some fruite certainly to redound vnto God out of our obedience and saluation, seeing hee pronounceth that hee roioiceth therein, wee graunt verily that in men, reioicing and the like affections are stirred vp by outwarde obiectes: But wee must not deeme that our vertues are the cause of that reioicing which is in God. For therefore is a thing thought right and honest, because it is agreeing to the wil and nature of God: and because God from euerlasting is delighted with his owne goodnesse and vprightnesse, and with ⟨p. 215⟩thinges agreeing therewith: therefore dooth hee create and woorcke such in men: and that euerlasting approbation or liking, which was the cause why GOD created good things, is the cause also why hee now cherisheth and preserueth them being created. Wherefore the euerlasting reioicing in God for our obedience and saluation, is the efficient cause of our obedience and saluation: but not contrariwise, our obedience the efficient cause of that reioicing in God: as it commeth to passe in men, who are affected by outwarde obiectes. Or thus: God reioiceth at our good, as beeing an obiect, but not a cause: because obiects are not the cause, but effects of gods approbation and reioicing.