A14216:1187
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.
The first, of confusions and things disordered in nature.
No confused or disordered things have their being, 1or are governed by the providence of god. 1. Cor. 14.33. But whatsoever things are under the son, are confused, because all are vanity. Eccles. 1.14. Therefore they are not ruled and governed by divine ⟨p. 406⟩providence. Answer. The Major proposition consisting of doubtful terms is to be distinguished. No confuse things, true, if they be simply confuse, are governed by the providence of god, that is, the providence of god working them, as they are confuse. All things that are under the Sun, that is, humane things, are confuse and vain: true, but not simply, so that no order and good at all lieth hid and is found in that confusion. For if they were such, god for his great goodness and justice, would not permit them to be done. Wherefore if by the confusions of the would they collect and conclude that there is no providence, there is more avouched in the conclusion, than was contained in the premisses; or they proceed from that which is in some respect so, to conclude the same to be simply and absolutely so. For whereas many things in the world are well ordered, as the celestial motions, the preservation of the kinds of all things, commonweals, the punishments of wicked men, & many more: it may not by this argument be concluded of all things, but of those only which are done against the order by god appointed, that they are not governed by his providence: but those things, in which a most manifest order doth appear, shall be an evident testimony of gods wisdom & effectual working But if then they conclude that those disordered things are not ruled and governed of god; so also shall there be more said in the conclusion, than was in the premisses. For it followeth thereof, not that the things confuse & troubled, but that the confusion or troubling of order, which is in them, is not of god: As the wicked were created of god: albeit their wickedness proceeded not from god but from themselves. For every thing is not necessarily avouched of the concrete, or subject so qualified, which is affirmed of the abstract or quality it self. Wherefore if it be again replied, putting this Major, That disordered things are not, or are not ruled of god, and therefore many things in the world not done by his providence;