A14216:2540
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.
neither is there another spirit, author of Gods law, and worker of our conformity with God in our nature uncorrupted and restored.
neither is there another spirite, author of Gods lawe, and worker of our conformity with God in our nature vncorrupted and restored.
They allege also that which is said, Jer. 31.31. I will make a new covenant with the house of Israel, not according to the covenant, that I made with their Fathers. Here they say, That God promiseth not to renew the old covenant, which is the Law, but to make a new, which is the gospel. Wherefore not the Law, but the gospel only is to be taught in the church of Christ. But it is manifest, that the new covenant is not diverse from the old, as touching the substantial, but only as touching the accidental parts or conditions, and circumstances thereof. For although the old shadows and dark types are taken away, and a most clear Doctrine, of the prophecy and figures fulfilled by Christ, hath succeeded; & the grace of the holy ghost is shed more plentifully on men in the new Testament than in the old: yet notwithstanding there was one and the same manner and way both of obtaining salvation, and of gods spiritual worship, in times past, that now is. Unto this bear witness the words themselves of the Prophet Jer: I will write in their hearts my Law, he saith not another Law, but the same which in times past I gave them: I will be their God, and they shall be my people: J will forgive their iniquity, and will remember their sins no more. For these conditions of the covenant are found as well in the old as in the new. The difference only is, that these are not the proper benefits of the Law, but of the gospel, which two parts of the old and new Testament the Prophet here opposeth one to the other, calling the law the old covenant, and the Gospel, the new covenant, as being the principal part ⟨p. 858⟩of the covenant: and therefore he ascribeth these blessings unto the new covenant, because thereon depended whatsoever grace of God befell unto the old church, and therein are those things more fully manifested & exhibited by Christ, which were also promised & granted in the old for Christ. If then God will write the Law, which was first written in tables of stone, in the hearts of men in his new covenant: he doth not abolish, but establish the Law by the preaching of the Gospel, whereby the harts of men are regenerated, that they may begin to obey the Law: