A14216:473
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.
6 Objection. They who have not equal and like ability to choose good or evil, must needs be either all good or all evil. The unregenerate have not like ability to choose good or evil, but only liberty to choose evil. Therefore they must needs be all alike evil. Answer. If the argument be understood of humane nature, as it is without the grace of the holy spirit, it is wholly to be granted: for it is certain that all men before regeneration are alike and equally estranged from faith and conversion, yea neither would they observe outward discipline and behaviour, except God bridled them, that they should not commit outrages. Gen. 20. I kept thee, that thou shouldest not sin against me. But if they conclude, that all must needs continue alike evil, when the holy spirit moveth and inclineth their harts and minds to conversion, there is more in the conclusion, than in the former propositions. For as it is unpossible that they should be converted whom God moveth not, so is it not only possible, but also necessary, that they whom he vouchsafeth the grace of regeneration, should be converted. Joh. 6.37. Al that the father giveth me, shall come unto me. Reply. It is said, Hose. 13. Thy destruction cometh of thy self Israel. Isa. 59.2. Your iniquities have separated between you & your god. Therefore the cause of this difference, that some are converted, & some not; is in the will of man, & not in the bestowing or withdrawing of Gods grace: that is, before the grace of regeneration is bestowed, so are some better than others, as that they take that grace which others refuse. But Hose as addeth an answer. In me only is thy help. He showeth that our safety doth so depend of God, that we cannot have it without his singular mercy & grace: wherefore destruction cometh of those that perish, as concerning the merit of punishment: but this taketh not away the superior cause, that is Gods reprobation. For the last cause taketh not away the first cause. The same is answered to that of Isa. Sins separate the chosen from God for a time, the reprobate for ever; but yet the divine purpose and counsel of God ⟨p. 171⟩going before, by which God decreed to adjoin those unto him, or to cast them from him, whom it seemed good to him so to deal with.