A14216:737
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.
First, because the Law requireth perfect satisfaction: ⟨p. 225⟩it is not perfect,1 except it be either eternal (for all sin is an offence against the infinite good: If then this infinite good must be satisfied, satisfaction must needs be made by eternal punishment, which answereth in equality to that infinite good) or else temporal, yet equal to eternal, and worthy to be accepted by the justice of GOD for satisfaction. If it be eternal, then never shall we be delivered or recovered out of punishment, death and sin being fully conquered: because it can never be said, that we have satisfied (which implieth the end) but only that we are satisfying (which showeth the perpetuation and continuing of punishment) which satisfaction is such as the punishment of the Devils and reprobate men, which never shall have an end. Now for a Temporal punishment which should be answerable and equal to eternal, there is no man, by reason of manifold imperfection who can perform it.
First, because the Lawe requireth perfect satisfaction: ⟨p. 225⟩it is not perfect,1 except it bee either eternall (for all sinne is an offence against the infinite good: If then this infinite good must bee satisfyed, satisfaction must needes be made by eternall punishment, which aunswereth in equality to that infinite good) or else temporall, yet equall to eternall, and worthie to bee accepted by the iustice of GOD for satisfaction. If it bee eternall, then neuer shall wee bee deliuered or recouered out of punishment, death and sinne beeing fullie conquered: because it can neuer bee saide, that wee haue satisfyed (which implyeth the ende) but onelie that wee are satisfieng (which sheweth the perpetuation and continuing of punishment) which satisfaction is such as the punishment of the Diuels and reprobate men, which neuer shall haue an end. Nowe for a Temporall punishment which shoulde bee aunswerable and equall to eternall, there is no man, by reason of manifolde imperfection who can perfourme it.
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