A14216:765
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.
Now four manner of ways is Christ perfectly just,1 or hath perfectly fulfilled the Law. 1. By his own righteousness. For Christ alone performed perfect obedience, such as the Law required. For he was conceived by the holy ghost, neither was there guile in him. 2. By paying sufficient punishment for our sins. It was necessary that this double fulfilling of the Law should be in Christ. For except he were just for himself, that is, had perfect conformity with the Law, he could not have fulfilled the Law for us, by making satisfaction for our sins, or by suffering the punishment which the Law exacted of us, not of him. And except his suffering of punishment had been sufficient, we should as yet remain in our sins and death. Furthermore, that righteousness of Christ, whereby himself did perfectly keep the Law, is called the fulfilling of the Law by obedience: and his suffering of punishment due for our sins, is termed the fulfilling of the Law by punishment; likewise obedience perfected and absolved in suffering punishment. And the punishment verily unto which we were bound, he of his own accord ⟨p. 246⟩payed for us, and imputeth it unto us, that it may no more be necessary for us to be subject unto everlasting damnation. But his obedience or purity of life, that is, perfect love of God and our neighbour, he performed for himself, not for us, neither doth he impute it unto us. 1. Because himself is bound by nature to perform it; in that he is man: For every reasonable creature, in that he is a creature, oweth perfect conformity and correspondence to the Law and his creator. 2. If Christ had performed his obedience unto the Law for us, we surely should be no longer bound unto it: as neither is it necessary that we should sustain everlasting punishment for our sins, because they were once punished in Christ. 3. The Law and justice of God doth not exact both together, that is both obedience, and punishment; but the one of them only, that is, either obedience, or punishment.
Nowe foure manner of waies is Christ perfectly iust,1 or hath perfectly fulfilled the Lawe. 1. By his owne righteousnesse. For Christ alone perfourmed perfect obedience, such as the Lawe required. For hee was conceiued by the holie ghost, neither was there guile in him. 2. By paying sufficient punishment for our sinnes. It was necessary that this double fulfilling of the Law should be in Christ. For except hee were iust for himselfe, that is, hadde perfect conformitie with the Lawe, he could not haue fulfilled the Lawe for vs, by making satisfaction for our sinnes, or by suffering the punishment which the Law exacted of vs, not of him. And except his suffering of punishment had beene sufficient, wee shoulde as yet remaine in our sinnes and death. Furthermore, that righteousnesse of Christ, whereby himselfe did perfectlie keepe the Lawe, is called the fulfilling of the Lawe by obedience: and his suffering of punishment due for our sinnes, is termed the fulfilling of the Lawe by punishment; likewise obedience perfected and absolued in suffering punishment. And the punishment verily vnto which we were bound, he of his owne accord