A14216:995
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.
1 Objection. Mercy is a kind of grief or sorrow: therefore there is sorrow and grief in God. Answer. The names of affections, when they are attributed unto God by an Anthropopathy, they do not signify any passion or change in God, but an inspeakeable either dislike, or liking of the objects. God therefore is said to be merciful. 1. Because he is against the destruction of his creature. 2. Because he doth those things, which merciful men are wont to do. 2 Objection. God seemeth sometimes to rejoice in revengement. Isai. 1. Proverb. 1. Answer. He rejoiceth not in revengement or punishment, but in the executing of his own justice. 3 Objection. It seemeth in some places of scripture, that Gods mercy doth not extend it self unto the wicked; Isai. 27. Answer. This is to be understood of that degree of mercy, wherewith he embraceth his chosen. And yet he spareth also the wicked, neither rejoiceth at their destruction. 4 Objection. But yet he saveth not all, whereas he is able to do it. Therefore he is not exceeding merciful, neither merciful towards all. Answer. He doth not save all, for most just ⟨p. 331⟩cause. For his mercy is so to be exercised that it hinder not the execution of his justice.
1 Obiection. Mercie is a kinde of griefe or sorrow: therefore there is sorrow and griefe in God. Aunswere. The names of affections, when they are attributed vnto God by an Anthropopathie, they doe not signifie anie passion or change in God, but an inspeakeable either dislike, or liking of the obiects. God therefore is said to be mercifull. 1. Because he is against the destruction of his creature. 2. Because hee doth those thinges, which mercifull men are wont to doe. 2 Obiection. God seemeth sometimes to reioice in reuengement. Isai. 1. Prouerb. 1. Aunswere. He reioiceth not in reuengement or punishment, but in the executing of his owne iustice. 3 Obiection. It seemeth in some places of scripture, that Gods mercie doth not extend it selfe vnto the wicked; Isai. 27. Aunswere. This is to be vnderstood of that degree of mercie, wherewith he imbraceth his chosen. And yet hee spareth also the wicked, neither reioiceth at their destruction. 4 Obiection. But yet he saueth not all, whereas he is able to do it. Therefore hee is not exceeding mercifull, neither mercifull towardes all. Aunswere. He doth not saue all, for most iust