A14216:469
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.
Wherefore God doth in right deprive both Adam and his posterity of his gifts and graces: Even as a noble man by his disobedience loseth a Lord-ship in fee granted him of the Prince, not only from himself,1 but also from his posterity: neither doeth the Prince any injury to his Children, if he restore not unto them the Lord-ship lost by their Fathers fault and disobedience. And if he do restore it, he doeth it of free grace and mercy. Reply. 4. But yet, he that commandeth things unpossible, doeth in vain command them, which is neither the part of a wise man, nor of a just. GOD in requiring good works of those, who ⟨p. 168⟩through the corruption of their own nature have no liberty or ability to do them, commandeth things unpossible: Therefore he commandeth them in vain. Answer. The Major is false, if it be meant of him, who in commanding things impossible doth withal make some able to perform them; and who hath also other causes which he respecteth in commanding them, besides the doing of that which he commandeth. But God doth so require obedience, which unto the unregenerate is unpossible to perform, that in requiring it he doth withal make it possible in his chosen to be performed. For in these by exhortation and precepts he worketh, 1. That they give unto him the praise of justice and righteousness. 2. That they acknowledge their own weakness and impotency. 3. That they know hat they ought chiefly to ask of God, even remission of sins, and the grace of the holy ghost, for the alone satisfaction of Christ. 4. That they being reconciled unto god, and renewed by the holy ghost, receive power and ability to obey god according to his whole Law, here in part and beginning, and in the life to come fully and perfectly. Wherefore the requiring of an impossible obedience, is in respect of the elect a great benefit: because it is the way to receive a possibility. Now in the reprobate, God, in commanding them that which they shall not be able to do, hath besides other uses also these.
Wherefore God doth in right depriue both Adam and his posterity of his giftes and gtaces: Euen as a noble man by his disobedience leeseth a Lorde-shippe in fee graunted him of the Prince, not onelie from himselfe,1 but also from his posterity: neither doeth the Prince any iniurie to his Children, if hee restore not vnto them the Lorde-shippe lost by their Fathers fault and disobedience. And if hee doe restore it, hee doeth it of free grace and mercy. Reply. 4. But yet, hee that commaundeth thinges vnpossible, doeth in vaine commaund them, vvhich is neither the part of a vvise man, nor of a iust. GOD in requiring good woorkes of those, who