A14216:258
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.
8 Object. It is said, Jam. 3. In many things we sin all. Hence our adversaries will prove, that the sins of the just are venial, because they fall either into few sins, or into no mortal sins. To this, as also to most of that which hath gone before, we answer, that the sins of the just, who by faith retain or receive righteousness, are venial, not of their own nature, but by grace.
8 Obiect. It is said, Iam. 3. In manie things we sin al. Hence our aduersaries wil proue, that the sins of the iust are venial, because they fal either into few sins, or into no mortall sins. To this, as also to most of that which hath gone before, we answer, that the sins of the iust, who by faith retein or receiue righteousnes, are venial, not of their own nature, but by grace.
19 Objection. God is not cruel but merciful, neither light in his love, but constant. Wherefore he doth not for every light sin judge a man worthy of eternal punishments. But they imagine that the judgement of God concerning sin is at variance with his mercy: which are not at variance, but do very well agree. For God is in such wise merciful, as he is also just. Now the justice of God requireth, that he judge all even the least offence and contempt of his majesty, worthy of eternal damnation. This judgement against every sin, the mercy & constancy of Gods love doth not take away; but for the showing and declaring thereof it is sufficient, that he rejoiceth not at the destruction of them that perish, & that for testimony thereof he inviteth all to repentance, & forgiveth them who repent their sins, which by themselves were worthy of everlasting death; that is, he punisheth ⟨p. 85⟩them & causeth satisfaction for them not in the sinners, but in his own son sent to take flesh, by punishment answering & satisfying his justice.