A14216:319
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 again they urge: He that forbiddeth not sin, 1when he may forbid it to be committed, in him is some cause & fault of the sin: but God permitteth it, when he might forbid it: therefore there is some cause & fault of sin in him: we deny the consequence: because the Major is not universally true. For it is only true of him, who doth not perfectly hate sin, and therefore forbiddeth it not, when he may: & who is bound to hinder sin that it be not committed. But it is not true of God who with unspeakable anger accurseth & condemneth sin, neither yet hindereth it from being committed; because he is neither bound to do so, neither doth he permit it, without most good & just causes. Farther, God might by his absolute power hinder evil; but he will not corrupt his creature, & man being just & righteous. Wherefore he dealeth with man after the order of man. He proposeth laws unto him: he proposeth rewards & punishments: he willeth him to embrace good, and fly evil. To the doing of which thing neither denieth he his grace, without which we can do nothing, neither refuseth he our diligence and labour. Here if man cease & give over, the sin & negligence is ascribed to man, not to God, though he could have hindered it, & did not because he ought not to hinder it, least he should trouble his appointed and settled order, and destroy his own work. Wherefore God is not author of evil or sin.
If again they vrge: He that forbiddeth not sin, 1when he may forbid it to be committed, in him is some cause & fault of the sin: but God permitteth it, when he might forbid it: therefore there is some cause & fault of sin in him: we deny the consequence: because the Maior is not vniuersally true. For it is onely true of him, who doth not perfectly hate sin, and therefore forbiddeth it not, when he may: & who is bound to hinder sin that it be not committed. But it is not true of God who with vnspeakable anger accurseth & condemneth sin, neither yet hindereth it from being committed; because he is neither bound to doe so, neither doth he permit it, without most good & iust causes. Farther, God might by his absolute power hinder euil; but he wil not corrupt his creature, & man being iust & righteous. Wherefore he dealeth with mā after the order of mā. He proposeth lawes vnto him: he proposeth rewardes & punishments: he willeth him to embrace good, and flie euill. To the doing of which thing neither denieth he his grace, without which wee can doe nothing, neither refuseth he our diligence and labour. Hereif man cease & giue ouer, the sin & negligence is ascribed to man, not to God, though he could haue hindered it, & did not because he ought not to hinder it, least he should trouble his appointed and setled order, and destroy his owne worke. Wherefore God is not author of euill or sin.