A14216:1203
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.
3 Reply. That which is done, God simply not willing it, 1is done, God willing it. But sin, is it is sin, can not be done, god simply not willing it: Because God is omnipotent. Therefore sin must needs be done, God willing it. And so it followeth, that not only evils of pain and punishment, but evils of crime and offence also are done by the providence of God. Answer. The consequence of this argument is to be denied: because the Major hath not a sufficient enumeration: for this member is wanting, namely, God permitting it. For that which is not done, God not willing it, may be done, God either willing it, or permitting it. Or we may answer, that the Major hath an ambiguity and doubtful meaning in it. For, God to will a thing, is taken sometimes, as for him to approve and work it: sometimes, for his permitting, or not hindering a thing from being done. This, to permit, is in some sort to will, as that he will not inhibit it, although he dislike and punish it. Sin then is said to be done, GOD willing it, not as if he doth intend, like, and work sin, as it is sin, but because he doth permit it: that is, he by his just judgement suffereth sin, which riseth from the corruption of his instruments, to concur in the action, which he exerciseth by vicious & corrupt creatures, with his holy work, while he indeed moveth and bendeth them by objects whither himself will, but doth not correct them by his spirit, that so with God working well, they also may work well, that is, according to the knowledge of his divine will, and with purpose of being obedient thereunto.
3 Reply. That which is doone, God simply not willing it, 1is doone, God willing it. But sinne, is it is sinne, can not be doone, god simplie not willing it: Because God is omnipotent. Therefore sinne must needes be doone, God willing it. And so it followeth, that not only euils of paine and punishment, but euils of crime and offence also are doone by the prouidence of God. Answere. The consequence of this argument is to be denied: because the Maior hath not a sufficient enumeration: for this member is wanting, namely, God permitting it. For that which is not doone, God not willing it, may be done, God either willing it, or permitting it. Or wee may aunswere, that the Maior hath an ambiguity and doubtfull meaning in it. For, God to will a thing, is taken sometimes, as for him to approue and woorke it: sometimes, for his permitting, or not hindering a thing from being doone. This, to permit, is in some sort to will, as that he will not inhibit it, although he dislike and punish it. Sinne then is said to be doone, GOD willing it, not as if hee dooth intend, like, and work sinne, as it is sinne, but because he doth permit it: that is, he by his iust iudgement suffereth sinne, which riseth from the corruption of his instruments, to concurre in the action, which he exerciseth by vitious & corrupt creatures, with his holy woork, while he indeede mooueth and bendeth them by obiectes whither himselfe will, but dooth not correct them by his spirit, that so with God working well, they also may worke well, that is, according to the knowledge of his diuine wil, and with purpose of beeing obedient thereunto.