A14216:1162
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
Part 2 › OF GODS PROVIDENCE. › Section 2: 2 WHAT THE PROVIDENCE OF GOD IS.
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.
Wherefore the permission of sin, is no idle permission, or a cessation and ceasing of Gods providence and working in the actions of the wicked, as if they did depend only upon the will of the creature: but this permission is of efficacy, and worketh. It is permission, as concerning the formal cause of sin, that is, corruption it self, which the creature hath of it self, not by any effection or working of GOD: but it is of efficacy, and worketh, as concerning the motions and actions of the creature sinning, which god effectually will, and moveth, as also concerning the withdrawing of his grace, & the ends, whereunto he destineth, directeth, and bringeth the actions of them that sin.
Wherefore the permission of sinne, is no idle permission, or a cessation and ceasing of Gods prouidence and woorking in the actions of the wicked, as if they did depend onely vpon the will of the creature: but this permission is of efficacie, and woorketh. Jt is permission, as concerning the formall cause of sinne, that is, corruption it selfe, which the creature hath of it selfe, not by anie effection or woorking of GOD: but it is of efficacie, and woorketh, as concerning the motions and actions of the creature sinning, which god effectuallie will, and moueth, as also concerning the withdrawing of his grace, & the ends, whereunto he destineth, directeth, and bringeth the actions of them that sinne.
GOD then is said to permit sin. 1. Because his will, 1where-by he will have some one work done by a reasonable creature, he doth not make known unto him. 2. Because he doth not correct and incline the will of the creature to obey in that work his divine will, that is, to do it to that end which GOD will, by either general or special commandment. These two are signified, when GOD ⟨p. 394⟩is said, to withdraw from his creature his grace, or special working: to forsake him: to deprive him of light and rightness, or of conformity with the Law: to leave him in natural blindness and corruption: to will and permit, that together with the action, which God worketh by his creatures, and is in respect of GOD most just, the sin of the creatures may concur, by the coming whereof that action, in respect of the creatures is made evil, and highly displeasing god. 3. Because notwithstanding god so moveth, inclineth, and ruleth by his secret and general providence the will and all the actions of the creature so forsaken, as that by the creatures sinning, himself doth execute the most just decrees of his own will. For such is the liberty, wisdom, goodness, and power of God, that no less by vicious than by good instruments, he most well, justly, and holily worketh what he will. Neither is Gods work, by reason of either the goodness or badness of the instrument, more or less good: as neither the work of wicked men, is made good, for that God doth well use it. For God doing in all things what he will, will always and doth that which is right. Now that together with him working well the creature may also work well, it is necessary that the special working of God therein concur with his general working, that is, that he correct the creature by his spirit. Whenas therefore God doth move the creature only by a general working and not by a special,