A14216:2550
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.
Furthermore if any man will hence conclude, That seeing it is lawful to use the Laws of other common-weals as the Athenian, Roman, & such like; it is therefore much more lawful & beseeming to imitate and follow the form of that common-wealth, which was immediately ordered and constituted by God himself: ⟨p. 862⟩We easily grant, that wise and discreet magistrates and law-givers may take as well thence as out of other governments, if there be any thing convenient and agreeing with their subjects, with whom, & the times wherein they live, so that all opinion of necessity be taken away, that is, so that it be not therefore commanded, or retained, because it was prescribed by Moses to the Jews; but because there are good reasons, wherefore now also it should be done so, and if the causes be changed, then that the liberty also of changing these laws by public authority be retained.
Furdermore if any man will hence conclude, That seeing it is lawfull to vse the Lawes of other common-weals as the Athenian, Romane, & such like; it is therefore much more lawfull & beseeming to imitate and folow the forme of that common-wealth, which was immediately ordered and constituted by God himselfe: ⟨p. 862⟩We easily grant, that wise and discreete magistrates and law-giuers may take as wel thence as out of other gouernmentes, if there bee anie thing conuenient and agreeing with their subiects, with whom, & the times wherein they liue, so that all opinion of necessity bee taken away, that is, so that it bee not therefore commaunded, or reteined, because it was prescribed by Moses to the Iewes; but because there are good reasons, wherefore nowe also it shoulde bee doone so, and if the causes be chaunged, then that the liberty also of changing these lawes by publicke autority be reteined.
Moreover, although ceremonial and civill laws are wholly abrogated as touching obedience also; yet is not the Moral law in like manner abrogated. For this, after Christ was exhibited, ceased indeed as touching the curse and constraint, but not as touching obedience. The reasons hereof are strong and clear. First, The Son of god was not therefore made Mediator, took the form of a servant, became obedient unto his Father, even unto the death of the Cross, and redeemed us from the curse of the Law, that we should continue and persist in sins and enmity with God; but that he might deliver us from sin, reconcile us unto God, and make us again like unto god, & the temple of god. If then he had this end, for which he did deliver us from the curse of the Law, he did not withal take away the bond of our obedience. For this is the Mediators office, to expiate and do away sins, and to bring to pass, that hereafter the party offended be no more offended by that party which had offended.