A14216:2552
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.
Secondly, how much the more and greater Gods benefits are towards us, so much the more are we bound to yield thankfulness unto him, that is, to live according to his will and Law. But they who are justified and regenerated by faith in Christ, have received moe and greater benefits than others. For these are overmore added unto their creation, and preservation, and other benefits common to the wicked with the godly. Therefore we are more bound after, than before regeneration and justification, to yield and perform obedience to Gods Law. Many testimonies confirm the same; as, Mat. 5.17. Think not that I am come to destroy the Law, or the Prophets: J am not come to destroy them, but to fulfil them. This ⟨p. 863⟩is meant of all the parts of the Law, but especially of the moral Law. For Christ fulfilleth the Law four ways. First, by his own righteousness. For Christ only hath perfectly performed such obedience as the Law requireth: both because he was the son of God and conceived by the holy Ghost, and also because he could not have satisfied for us, except himself were free from all spot or stain of sin. Heb 7 26. Such a high Priest it became us to have, which is holy, harmless, undefiled, separate from sinners. Secondly, by paying sufficient punishment for our sins. Rom. 8.3. For (that that was impossible to the Law, inasmuch as it was weak, because of the flesh) god sending his own Son in the similitude of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us, which walk not after the flesh, but after the spirit. 2. Cor. 5.21. He made him to be sin for us, which knew no sin, that we should be made the righteousness of God. And this fulfilling of the types of the law, & the paying of that punishment which we did owe, is that very abrogating of the Law, whereof we have spoken. Thirdly, Christ fulfilleth the Law in us by his spirit, reforming us by him unto the image of God, that we also may in this life begin internal and external obedience which the law requireth of us, & may perform the same whole and entire in the life to come. Now both these, to wit, punishment paid for us by Christ, and righteousness begun in us, are comprehended and understood by S.