A14216:2555
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.
2 Object. He that hath satisfied the Law by punishment is not bound to obedience: because the Law bindeth either to punishment or to obedience, but not unto both together. But we have satisfied the Law by Christs punishment. Therefore we stand not bound to perform obedience. Answer. We distinguish the Major. First, he that hath suffered a sufficient punishment is not bound to obedience, to wit, not to the same obedience for the omitting whereof he suffered punishment: but after that satisfaction hath been made by punishment for sin committed; he is bound notwithstanding hence forward to obey the law, or to suffer new punishment, if through new disobedience he break the law. Secondly, he that hath satisfied not by his own punishment but by another's, and is received into favour without his own satisfaction, ought to obey the law, though not as thereby to satisfy for sins, yet to show his thankfulness, that is, he ought to order and direct his life according to his will by whom he is redeemed, and of whom he is received into favour. For no man is therefore punished for sin committed, or delivered from the crime thereof, that he should persist in it, but that he should leave off hence forward to commit sin any more, and to offend him, unto whom he is reconciled. Wherefore in like manner we also, because Christ hath satisfied for our sins, stand bound to perform the obedience not of the time past, but of the time to come: and this also are we bound to perform, not for any expiation or recompense of those sins, which either we have committed, or do commit, or hereafter shall commit, but ⟨p. 866⟩for the showing of our thankfulness for the benefit of Christ, whereby we are delivered from sin and death. This doth S. Paul teach, Rom. 6. He that is dead, is free from sin. Again: Likewise think ye also that ye are dead to sin, but are alive to god in Jesus Christ our Lord.
2 Obiect. Hee that hath satisfied the Lawe by punishment is not bound to obedience: because the Lawe bindeth either to punishment or to obedience, but not vnto both together. But wee haue satisfied the Lawe by Christs punishment. Therefore we stand not bound to perfourm obedience. Aunswere. We distinguish the Maior. First, he that hath suffered a sufficient punishment is not bound to obedience, to witte, not to the same obedience for the omitting whereof he suffered punishment: but after that satisfaction hath been made by punishment for sinne committed; he is bound notwithstanding hence forwarde to obey the lawe, or to suffer newe punishment, if through new disobedience he breake the lawe. Secondly, hee that hath satisfied not by his owne punishment but by anothers, and is receiued into fauour without his owne satisfaction, ought to obey the lawe, though not as thereby to satisfie for sinnes, yet to shewe his thankefulnes, that is, hee ought to order and direct his life according to his will by whom he is redeemed, and of whom he is receiued into fauour. For no man is therefore punished for sinne committed, or deliuered from the crime therof, that he should persist in it, but that he should leaue off hence forwarde to commit sin any more, and to offend him, vnto whom hee is reconciled. Wherefore in like manner wee also, because Christ hath satisfied for our sins, stand bound to performe the obediēce not of the time past, but of the time to come: and this also are we bound to perfourme, not for any expiation or recompence of those sins, which either wee haue committed, or doe commit, or hereafter shall commit, but