A14216:344
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.
1Here the Stoics object; That all sins or vices are joined with any one vice, and therefore all are alike and equal. But neither is this consequence of force, whereas also things unlike and unequal may be joined together: neither is the antecedent granted. That seemeth to be proved by the saying of James, cap. 2. He that faileth in one is guilty of all. But James saith not, that all sins or vices concur and are joined with one: but first, that in the breach of one point the whole law is violated, as the whole body is said to be hurt, when one part is harmed. Then, that there concurreth with every sin the fountain or cause of all other sins, that is, the contempt of God. And this evil being seated in the hart doth violate the love of God, and so all other parts of our obedience towards God. For no work, which proceedeth not from the perfect love, dread and reverence of God, can agree with the Law of God, or please God. And yet have we experience that this hindereth not, but that he which is infected with one vice may be propense and prone to some sins more, and to some less, especially since vices themselves also are one opposite to another, by the one of which contraries and not by both at one time every man violateth virtue.
1Here the Stoicks obiect; That al sinnes or vices are ioined with anie one vice, and therefore all are alike and equall. But neither is this consequence of force, whereas also things vnlike and vnequal maie bee ioined together: neither is the antecedent graunted. That seemeth to be proued by the saying of Iames, cap. 2. He that faileth in one is guilty of al. But Iames saith not, that all sins or vices concur and are ioyned with one: but first, that in the breach of one point the whole law is violated, as the whole bodie is said to be hurt, when one part is harmed. Then, that there concurreth with euery sin the fountaine or cause of al other sins, that is, the contempt of God. And this euil beeing seated in the hart doth violate the loue of God, and so al other parts of our obedience towards God. For no woork, which proceedeth not from the perfect loue, dread and reuerence of God, can agree with the Law of God, or please God. And yet haue we experience that this hindereth not, but that he which is infected with one vice may bee propense and prone to some sins more, and to some lesse, especially since vices themselues also are one opposite to another, by the one of which contraries and not by both at one time euery man violateth vertue.