A14216:977
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.
1The goodness of God signifieth sometimes his bountifulness, as Psa. 106.1. Praise the Lord because he is good: sometimes all the virtues, and whatsoever is spoken of the nature of God. As Psalm. 14. Let thy spirit lead me thorough the right way. That which also is meant by the name of holiness or sanctity and light. 1. John 1. So in this place, first by the name of goodness are understood all those things which are attributed to god in his word, and are represented and resembled in his image, as those things which are termed good in Angels and men, as life, power, wisdom, joy, righteousness &c. For such is the nature of God, as it hath manifested it self in the Law and Gospel, and the goodness of the reasonable creature, is an image of the divine goodness. And therefore here also differ philosophy and the Scripture; in that Philosophy attributeth only to God that his goodness which was opened in the Law, and yet neither that wholly: but of his goodness revealed in the Gospel it is altogether ignorant. Secondly, by reason of the great and huge difference between the creator, and the creature, we understand those good things to be in GOD, which are agreeing to his divine nature and majesty. For those which are proper unto created natures, would not be good in GOD, but rather a diminishing of his goodness. Thirdly, By reason of the immensity of his divine nature, those things which are finite in creatures are in GOD infinite. And therefore against sundry and diverse disputes of Philosophers concerning the chiefest good, we learn in the Church, that GOD is the chiefest good. Fourthly, because nothing is unperfect or not subsisting by it self in GOD: whatsoever is attributed unto him, is not in him, as forms or accidents in creatures: but such is his essence and nature, in a manner not able to be comprehended by our knowledge and understanding. ⟨p. 323⟩Fifthly, His nature and will is a rule of that goodness and uprightness which is in creatures. For so far forth things are, and are called good, as they agree with the will of God. Sixthly, GOD is the only fountain of goodness, and the first cause of all good things: So that all things have so much goodness, as God doth create and maintain in them. And in this sense is it said,