A14216:345
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.
Neither are those principles also of the stoical philosophers to be granted: That how far soever thou go in sinning, after thou hast once past the line or middle, which is virtue, it is not material for the increasing or augmenting the fault of passing beyond the line: And that all virtues are alike and equal one to another, so that no man is stronger than a strong man. For whereas sin is a swerving from the middle, it is manifest, that how much greater the swerving is, so much is the sin more grievous: And that virtues are both in the same, & in divers men otherwhile greater, otherwhiles lesser, even as much as the qualities of the body are different in degrees, experience doth witness. Wherefore in the judgement of god also there are degrees put aswell of punishments as of sins.
Neither are those principles also of the stoicall philosophers to be graunted: That how farre soeuer thou goe in sinning, after thou hast once past the line or middle, which is vertue, it is not material for the encreasing or augmenting the fault of passing beyond the line: And that al vertues are alike and equall one to another, so that no man is stronger than a strong man. For whereas sin is a swaruing frō the middle, it is manifest, that how much greater the swaruing is, so much is the sin more grieuous: And that vertues are both in the same, & in diuers men otherwhile greater, otherwhiles lesser, euen as much as the qualities of the body are different in degrees, experience doth witnes. Wherfore in the iudgemēt of god also there are degrees put aswel of punishmēts as of sins.
2 Object.1 He that is exceeding merciful doth not punish all sin with exceeding and extreme punishment, neither is to all eternity angry with sin, or looketh upon the torments of his own work. For extreme justice, which doth strictly follow right and law in punishing, admitteth no favourable equity, which yet mercy, especially exceeding mercy, doth use and show. But God is exceeding merciful. Therefore he doth not punish all sin with exceeding, that is, everlasting punishment. Or, God punisheth all sin with extreme punishment, Therefore he is not merciful. Auns. First we are to distinguish the ambiguity of the Major. He that is exceeding merciful doth not inflict exceeding and extreme punishment, that is, except his justice require it. But that God should punish all sin with everlasting punishment, his exceeding justice requireth, which is,