A14216:968
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.
11 Objection. But God is said to repent. Answer. He is said to repent, not that he changeth his will: but, 1 because he earnestly detesteth sins, and is not delighted with the destruction of men. 2 Because by reason of this hatred against sin, & this mercy towards repentant sinners, he maketh change of things and events, which from everlasting he decreed, as men are wont to do, who repent them of their purpose. For among men every change is an amending of that, which disliketh them. Amending riseth upon repentance. Wherefore the name of repentance, as also the names of other human affections are said to be attributed to god by an anthropopathy. Because the Scripture speaketh of God after the manner of men, for our infirmity, that we understanding those things, which are in us, to be shadows of those which are in god, ⟨p. 317⟩may in some sort conceive something of the nature of god and his will towards mankind. Wherefore these forms of speaking do not signify any perturbation in God, or change, or passion like unto our affections, but are used to signify these two things of God. First, that that is not a feigned or dissembled, but an earnest, eternal, unchangeable nature & will in god, a shadow and image whereof he would have the affections and motions created in men to be: yet is it without all trouble, or hinderance, or diminishing of his blessedness and joy. Secondly, that he doth those things which men are wont to do, being stirred up by those affections, which are attributed to God, not that he, as men being moved by a present or sudden affection of the mind, doth now first take counsel, but doth now at the length execute and do those things, which he decreed and appointed from all eternity.
11 Obiection. But God is said to repent. Answere. He is said to repent, not that he changeth his will: but, 1 because he earnestly detesteth sinnes, and is not delighted with the destruction of men. 2 Because by reason of this hatred against sinne, & this mercie towards repentant sinners, he maketh change of things and euents, which from euerlasting he decreed, as men are wont to doe, who repent them of their purpose. For among men euery change is an amending of that, which disliketh thē. Amending riseth vpon repentance. Wherfore the name of repētance, as also the names of other human affectiōs are said to be attributed to god by an anthropopathie. Because the Scripture speaketh of God after the manner of men, for our infirmitie, that wee vnderstanding those thinges, which are in vs, to be shadowes of those which are in god,