A14216:1200
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.
2 Reply. He that will and worketh an action, which is in it self sin, will and worketh sins: God will those actions, 1which in themselves are horrible sins, as are the heinous offences of Absalom, 2. Sam. 12. The lying of the Prophets, 1. Kings. 22.23. The cruelty of the Assyrians making waste of Jury, Isay. 10. Therefore God will & worketh sin. Answer. The Major is true of one who worketh an action, which is sin, & disagreeth from the law of God in respect of his will who worketh it, and not of others: But the actions of the Assyrians, and of others sinning, which God effectually would, were sins not in respect of the will of god, but of the will of the men themselves sinning: For though god would the same thing, yet would he it not in the same sort that they.2 But that this answer, as also the former, may be the better understood, & may be with greater certainty opposed against the like sophisms, which humane reason in great number frowardly wresteth against gods providence, this general rule is to be observed, the truth whereof is manifest, and the use great in Philosophy both Natural, and Moral, as also in Divinity. One & the same work, or action, or effect in subject or matter, is in consideration, manner, & form made most diverse, good and bad, according to the diversity of the causes both efficient, and final. For in consideration and respect of a good cause, it is good: & in respect of a bad cause, bad: & a good cause is in it self a cause of good, by an accident a cause of an evil & bad effect or of vice, which is inherent and remaining in the effect, by reason of a bad & vicious cause, concurring in the producing of that effect: & contrary: a bad & evil cause is in it self a cause of evil but by an accident, of good, which good is in the effect, by reason of a good cause concurring therewith to the producing of that effect. Now then, whatsoever God doth, cannot be but most good, & most just: seeing both himself is most good, & hath no scope or ends of his counsels & works, but such as are most good, always agreeing with his nature & law, namely his glory, & the safety and salvation of his chosen.