A14216:228
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.
For at one and the same time they are both created and united to their bodies: as it is said,1 He breathed in his face breath of life. But as the substance also of bodies, though it be taken out of the substance of the parents, yet is rightly said to be created of God, that is, framed by him: and the substances both of men and devils, who both are sinful, are preserved of God, neither is yet God the author or maintainer of their sin or malice: so also the substance of the souls and their natural faculties, God together both createth, and bereaveth of his gifts: which gifts he gave of that condition to Adam, that he would also give them to his posterity, if himself did keep them: but would not give them, if he by his unthankfulness should cast them away. Now the soul being destitute of the spirit and spiritual light, although it be inclined to desires and operations, yet is it blind, not inclined to such desires and actions, as the law of God requireth. And by this means the inclinations, being despoiled of their rightness, are become of their own accord evil, and are repugnant to the law of God. And those defects, in the mind and will, and heart of our first parents, are the just punishments of sin committed by our first parents, and by their seed in them, as they are inflicted by God: but the inclinations corrupted by these defects, and the defects themselves, because they are a cause that man neither is, nor can be conformable to the law of God, they are sins, as they are drawn, by men sinning, upon themselves and their seed, and as they have from them and their seed their being.
For at one and the same time they are both created and vnited to their bodies: as it is said,1 Hee breathed in his face breath of life. But as the substance also of bodies, though it be taken out of the substance of the parentes, yet is rightly said to be created of God, that is, framed by him: and the substances both of men and diuels, who both are sinfull, are preserued of God, neither is yet God the autor or maintainer of their sinne or malice: so also the substance of the soules and their naturall faculties, God togither both createth, and bereaueth of his giftes: which giftes hee gaue of that condition to Adam, that hee would also giue them to his posteritie, if himselfe did keepe them: but would not giue them, if hee by his vnthankfulnes should cast them away. Now the soule being destitute of the spirite and spirituall light, although it bee inclined to desires and operations, yet is it blinde, not inclined to such desires and actions, as the law of God requireth. And by this meanes the inclinations, being despoiled of their rightnes, are become of their owne accord euill, and are repugnant to the lawe of God. And those defectes, in the minde and will, and heart of our first parentes, are the iust punishmentes of sin committed by our first parentes, and by their seed in them, as they are inflicted by God: but the inclinations corrupted by these defectes, and the defectes themselues, because they are a cause that man neither is, nor can bee conformable to the law of God, they are sinnes, as they are drawen, by men sinning, vpon themselues and their seede, and as they haue from them and their seede their being.