A14216:217
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.
That the privation or want of the knowledge of God is sin, 1is proved by this argument. Whatsoever is contrary to the Law is sin. The privation of the knowledge of God is contrary to the Law: Therefore it is sin. Now that privation of the knowledge of God is contrary to the Law, the reason for it is, 1. Because the Law of God requireth in men gifts and faculties opposite to these defects and inclinations. For, Accursed be every one that abideth not in all. But there is commanded in the Law, the true knowledge of God, & a correspondence of all the powers in mans nature with the will of God, when he saith: I am the Lord thy God: Thou shalt have none other Gods before me. Likewise: Thou shalt love the Lord thy God with all thy hart. Whosoever therefore do rove and swerve in opinions concerning God, not acknowledging him accordingly as he is manifested in the Scriptures, and they whose harts do not so turn with the love of god, that nothing may withdraw them from him, these, as much as lieth in them, are fallen from eternal life, and are subject unto the curse. 2. To this belongeth all the sayings of the Scripture, which tax our ignorance of God. Ye err, not knowing the Scriptures. The gospel is said to be hid to those which perish. Ignorance of the Gospel is sin.
That the priuation or want of the knowledge of God is sinne, 1is proued by this argument. Whatsoeuer is contrarie to the Law is sinne. The priuation of the knowledge of God is contrary to the Law: Therefore it is sinne. Now that priuation of the knowledge of God is contrarie to the Law, the reason for it is, 1. Because the Law of God requireth in men gifts and faculties opposite to these defectes and inclinations. For, Accursed be euery one that abideth not in al. But there is commanded in the Law, the true knowledge of God, & a correspondence of al the powers in mans nature with the wil of God, when he saith: I am the Lord thy God: Thou shalt haue none other Gods before me. Likewise: Thou shalt loue the Lord thy God with al thy hart. Whosoeuer therfore do roue and swarue in opinions concerning God, not acknowledging him accordingly as he is manifested in the Scriptures, and they whose harts do not so turn with the loue of god, that nothing may withdraw them from him, these, as much as lieth in them, are fallen from aeternall life, and are subiect vnto the curse. 2. To this belongeth all the sayinges of the Scripture, which tax our ignorance of God. Yee erre, not knowing the Scriptures. The gospell is said to bee hid to those which perish. Ignorance of the Gospel is sinne.