A14216:318
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.
If here again they reply: He that will the consequent will also the antecedent: 1But God will these things which are the consequents of sins, that is, punishment, and execution of his justice: therefore he will also the antecedent, that is, sin it self, without which these should not follow or be consequents: we deny the whole consequence of this reason. For nothing followeth or can be concluded in reason, when both the former propositions are mere particular. For the Major of this reason is not universally true, but only then holdeth it, when as the antecedent together with the consequent agreeth with the nature of him which will the consequent: and not when only the consequent agreeth, and not the ⟨p. 107⟩antecedent. For when it falleth thus out, then is the consequent by his will, but the antecedent is not by his will, but only by permission. For God is said to will those things which he liketh, as agreeing with his nature and rightness; but to permit those things which yet he disliketh, abhorreth & condemneth, but nevertheless for just causes hindereth them not from being done. And therefore it is said in the scripture, that he will & causeth life everlasting, which is the consequent, and the conversion of men which is the antecedent and goeth before: and that he will not, but only permitteth punishment as it is sin which followeth and is the consequent of sins: as is delivered in holy Scripture Rom. 9. and Ephes. 1.
If here againe they reply: He that will the consequent will also the antecedent: 1But God will these things which are the consequents of sinnes, that is, punishment, and execution of his iustice: therefore he will also the antecedent, that is, sinne it selfe, without which these should not follow or be consequēts: we deny the whole consequence of this reason. For nothing foloweth or can bee concluded in reason, when both the former propositions are mere particular. For the Maior of this reason is not vniuersally true, but onely then holdeth it, when as the antecedent together with the consequent agreeth with the nature of him which will the consequent: and not when onely the consequent agreeth, and not the