A14216:482
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. They gather also and collect these sayings which promise Gods bounty with a condition of our obedience. As, If thou wilt enter into life, keep the commandments. Likewise, Do this, & thou shalt live. Out of these, thus they reason, A promise which hath adjoined an unpossible ⟨p. 176⟩condition is unprofitable and mocketh him, unto whom it is made. But Gods promises have an impossible condition. Therefore they are all uncertain, yea never to be performed, and nothing but a mockery. Answer. First we deny the Major. For the promise even in those, who receive it not, hath this use, that it may be made manifest, that God doth not rejoice at the destruction of any, and that he is just in punishing, when as he doth so invite them unto him, who through their ingratitude contemn and refuse gods promises. Secondly we distinguish: that unto them indeed the promise is unprofitable, to whom the condition adjoined is never made possible through faith and grace of justification by Christ, and of regeneration by the holy Ghost. But so it is made possible unto the elect. Wherefore God deludeth nether, but earnestly declareth to both of them, what they ought to be; unto whom he giveth everlasting life, and how unworthy they are of Gods benefits, and shall never be partakers of them, unless by the free mercy of God, they be exempted from destruction: further also he allureth more and more and confirmeth the faithful to yield obedience. Lastly they cite also other sayings which seem to place conversion and good-works in the will of men; Psal. 119. I have applied my heart to fulfil thy statutes. 1. Joh. 5. verse 18. He that is begotten of god keepeth himself. These & the like sayings attribute the work of god unto men: first because they are not only the object, but the instrument also of gods working which the holy spirit exerciseth in them. Then, because they are such an instrument, which being renewed and moved by the holy spirit; doth also it self work together and move it self. For there is not one effect ascribed unto the holy ghost, and another to mans will, but the same to both: unto the holy ghost as the principal cause, unto mans will as a secondary and instrumental cause.
11 Obiection. They gather also and collect these sayinges which promise Gods bounty with a condition of our obedience. As, If thou vvilt enter into life, keep the commandements. Likewise, Do this, & thou shalt liue. Out of these, thus they reason, A promise which hath adioined an vnpossible