A14216:500
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.
Objection. Mat. 6 Luk. 11.1 The light of the body is the eye: if then thine eye be single, thy whole body shall be light: hereof they gather, that the minds of the regenerate are so purged in this life, that the whole heap and multitude of their works is light and pure, that is, perfectly answerable to the Law. But seeing the speech of Christ is conditional, it is manifest that neither the Antecedent, nor consequent, but only the sequel thereof is affirmed: and that the Antecedent also being supposed, the consequent is no otherwise put, than is the Antecedent. Wherefore Christ doth not affirm by this similitude of the eye guiding the body, that the minds of men are lightsome, and so all their actions to be well directed, and without sin, but rather he accuseth the frowardness of men, who go about to oppress and put out even that light which is left them by nature, and do withhold the truth, as S. Paul speaketh, in unrighteousness, and therefore are wholly that is, in all their actions, dark, corrupt, and worthy of damnation. Furthermore, the purity of actions can be but so far supposed, as the purity and light of mens minds is supposed. For the light of nature being supposed, actions morally good follow: spiritual light supposed, actions also spiritually good, or good works follow: imperfect enlightening supposed, imperfect obedience; perfect enlightening supposed, perfect obedience also followeth. Seeing then in this life perfect light and knowledge of ⟨p. 186⟩God and his will & as much as the law of God requireth, is not kindled in the regenerate, but is differed until the life to come. 1. Cor. 13. For we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be abolished: Therefore neither in other parts perfect conformity with the Law can be in this life; yet nevertheless even now concerning imputation of perfect purity it is true, that the godly are pure and without sin in the sight of God, when he beholdeth them in Christ, which is then when the light of faith is kindled in their hearts.