A14216:470
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.
1 That they may at leastwise observe outward order and discipline 2. that their wickedness and stubbornness may be opened. 3. That they may be left excuseles, & the justice of god in punishing them made more conspicuous and manifest. Wherefore god doth not in vain require those things of the reprobate which they by their own power cannot perform. Reply. 5. But God seemeth to be cruel, who proposeth commandments, whereby some, being destitute of grace to obey, may be the more hardened and more grievously condemned. Answer. He is not cruel First, because he is not delighted with the frowardness, destruction and torment of the wicked. Secondly, because he doth not owe that grace unto any: so that if he had suffered all mankind to perish, he could not therefore have been accused of cruelty. Thirdly, because in his just judgement, willing to show in some, both the weakness of the creature, and also his justice and power in punishing sin, he leaveth them in sin and destruction, ⟨p. 169⟩into which he permitted them to run. Rom. 9. And hereby we easily understand, in what sense those common sayings of Hierom are to be taken, Let him be accursed, who saith, that God commandeth things unpossible: And, Let him be accursed, who saith, that the Law is possible without grace. For it is unpossible to the unregenerate: it is possible, as concerning perfect obedience to man not yet fallen, or wholly restored: but to the regenerate which are not yet glorified & wholly restored, it is possible, by the imputation of Christs satisfaction, and by the inchoation or beginning of newness of life, which is wrought by the holy ghost in them, in this life.
1 That they maie at leastwise obserue outwarde order and discipline 2. that their wickednes and stubburnnes may be opened. 3. That they maie be left excuseles, & the iustice of god in punishing them made more conspicuous and manifest. Wherefore god doth not in vaine require those things of the reprobate which they by their own power cannot perform. Reply. 5. But God seemeth to bee cruell, who proposeth commaundementes, whereby some, being destitute of grace to obey, maie bee the more hardned and more grieuouslie condemned. Answere. He is not cruell First, because he is not delited with the frowardnes, destruction and torment of the wicked. Secondly, because hee doth not owe that gace vnto anie: so that if he had suffered al mankind to perish, he could not therefore haue been accused of cruelty. Thirdly, because in his iust iudgement, willing to shewe in some, both the weakenes of the creature, and also his iustice and power in punishing sinne, he leaueth them in sinne and destruction,