A14216:235
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.
1There was added, in the definition of Original sin, that this corruption of nature ensued upon the fall, in our first parents. For of man not yet fallen it is said, that he was made to the image of God: and all things which God had made, were very good: but of man fallen and his posterity, All the imaginations ⟨p. 77⟩of the heart of man are only evil continually.
1There was added, in the definition of Originall sin, that this corruption of nature ensewed vpon the fal, in our first parentes. For of man not yet fallen it is said, that he was made to the image of God: and all thinges which God had made, were verie good: but of man fallen and his posteritie, All the imaginations ⟨p. 77⟩of the heart of man are onelie euill continuallie.
- 1Why after the fall, came this general corruption.
Wherewithal we are taught, that the whole nature of of man, that is, his mind, will, and hart, and all his faculties are so depraved, that without renewing, they can bring forth none, but vicious actions, and such as displease God, according to those sayings, Rom. 7. For we know that the law is spiritual: but I am carnal, sold under sin. Again, For I know that in me, that is, in my flesh, dwelleth no good thing. And Rom. 8. So then they that are in the flesh can not please God. Matt. 7. A corrupt tree cannot bring forth good fruit. And truly the reason, why it must needs be so, is not obscure. For whatsoever is not exactly agreeable to the rule of the Law, that cannot please God, but deserveth malediction & the wrath of God everlasting, as it is said: Accursed be every one that abideth not in all which are written in the book of the Law. And S. Jam. ca. 2. Whosoever shall keep the whole Law, & yet faileth in one point, he is guilty of all. But no action of men since the fall hath been wholly agreeable unto the Law: wherefore no action of theirs can please God. The minor is hereof manifest: because the Law, in every action, requireth the knowledge of the true God, agreeing with his will revealed in the Scripture: & this end, as principal, that the true God, by that obedience of the reasonable creature, may be honoured: and furthermore requireth such a desire of obeying god, & such a love of god, as for a man rather to leese all, then to depart even in the least matter, from the will of god: and that there be none, no not the least affection, or desire, or inclination, that may call him from that exceeding and most ardent love of god, and from obedience towards his Law.