A14216:461
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.
11 Objection. Nothing more easy, saith Erasmus, than to keep a mans hands from stealing. Again, Socrates, Aristides, & many others have showed and exercised many virtues. Therefore they had free will to good before regeneration. Answer. 1. This is an ill definition of a good work and of free will to good, which is a power of yielding obedience pleasing to God. The unregenerate steal within by their lust and desire, though not by outward fact. That the unregenerate contain their hands, that is, observe outward Discipline, this is also Gods benefit, who by his general providence governeth also the hearts of the wicked, and bridleth their inbred wickedness, that it break not forth and effect that which it would. But hereof it followeth not that it is easy to begin inward obedience, or that to contain their hands from stealing is simply a good work.2 Neither are those good works before God, that is, pleasing unto God, which have not joined with them faith and inward obedience. But faith and inward obedience could not be in them, because they were not regenerated.
11 Obiection. Nothing more easie, saith Erasmus, than to keepe a mans hands from stealing. Againe, Socrates, Aristides, & manie others haue shewed and exercised manie vertues. Therefore they had free will to good before regeneration. Aunswere. 1. This is an ill definition of a good worke and of free wil to good, which is a power of yeelding obedience pleasing to God. The vnregenerat steale within by their lust and desire, though not by outwarde fact. That the vnregenerate contain their hands, that is, obserue outward Disciplin, this is also Gods benefite, who by his generall prouidence gouerneth also the heartes of the wicked, and bridleth their inbred wickednes, that it breake not forth and effect that which it would. But hereof it foloweth not that it is easie to begin inwarde obedience, or that to contain their hands from stealing is simply a good worke.2 Neither are those good works before God, that is, pleasing vnto God, which haue not ioined with them faith and inward obedience. But faith and inwarde obedience coulde not be in them, because they were not regenerated.