A14216:219
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. That which is not voluntary, neither can be avoided, is not sin: Inclinations are not voluntary. Therefore they are not sin. Answer. It is true in civil matters, that that which is not voluntary is not sin, but not in spiritual matters. For the Scripture teacheth both that the wisdom of the flesh cannot be subject to the Law of god: and, that all who are not subject unto the Law, are subject to the wrath of God. Wherefore the justice of God requireth that every creature who is endowed with reason be condemned and punished of God, whensoever he is disobedient unto his Law, whether willing or unwilling, whether he be corrupted by his own fault, or by the fault of his ancestors. For so great and so inviolable is the majesty of God, so great evil is there in sin, that the defection of one man from God is sufficient to provoke the anger of God toward all his posterity.
1 Obiection. That which is not voluntarie, neither can be auoided, is not sinne: Inclinations are not voluntarie. Therefore they are not sinne. Answere. It is true in ciuil matters, that that which is not voluntarie is not sinne, but not in spirituall matters. For the Scripture teacheth both that the wisedome of the flesh cannot be subiect to the Law of god: and, that al who are not subiect vnto the Law, are subiect to the wrath of God. Wherefore the iustice of God requireth that euerie creature who is endewed with reason be condemned and punished of God, whensoeuer he is disobedient vnto his Lawe, whether willing or vnwilling, whether he bee corrupted by his owne fault, or by the fault of his auncestors. For so great and so inuiolable is the maiestie of God, so great euil is there in sinne, that the defection of one man from God is sufficient to prouoke the anger of God toward al his posteritie.
2 Objection. Punishments are not sins. These inclinations and defects are punishments of the first fall: therefore they are not sins. Answer. It is true that punishments are not sins, if we respect the course of civil justice: but not so, if we respect Gods justice. For God oftentimes punisheth sins with sins. Which is specially showed,