A14216:321
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.
Lastly they say: what God permitteth willingly, that he will to be done: 1but he willingly permitteth sin: wherefore he will sin to be committed, and by a consequent is the cause of sin. But the Major is to be denied: God will the permission, that is the privation of his spirit and grace: but the sin of his creature, which concurreth with it, he will not: because he neither mindeth it, nor approveth it. They confirm their Major by this Argument: To permit is neither to will, or not to will: But it is not, not to will; for then either that should not be done, which God is said to permit; or something should be done that God would not: both of which are absurd. Wherefore to permit is the same that to will, and by a consequent God when he permitteth sin, doth will sin. We deny the consequence, because there is not a sufficient enumeration of the diversities of will in the Minor, for God is said to will, & not to will a thing after two ways. Either to will, as when together he both liketh & worketh a thing, or as he liketh a thing only, (under which also is comprehended his commanding) but doth not work it. And he is said not to will any thing, either as he both disliketh & hindereth a thing, either as he only disliketh it, but doth not forbid or hinder it. Both which kinds of will are contained in the Major: but only one of them in the Minor: which is, both to dislike & hinder a thing from being done.
Lastly they say: what God permitteth willingly, that he will to be done: 1but he willingly permitteth sinne: wherefore he will sinne to be committed, and by a consequent is the cause of sinne. But the Maior is to be denied: God will the permission, that is the priuation of his spirite and grace: but the sinne of his creature, which concurreth with it, he will not: because he neither mindeth it, nor approueth it. They confirme their Maior by this Argument: To permit is neither to will, or not to will: But it is not, not to will; for then either that shoulde not be done, which God is saide to permit; or something shoulde bee done that God woulde not: both of which are absurd. Wherefore to permit is the same that to will, and by a consequent God when he permitteth sinne, doth will sinne. We denie the consequence, because there is not a sufficient enumeratiō of the diuersities of will in the Minor, for God is said to will, & not to will a thing after two waies. Either to will, as when together he both liketh & worketh a thing, or as he liketh a thing onely, (vnder which also is comprehended his cōmanding) but doth not worke it. And he is said not to will any thing, either as he both disliketh & hindereth a thing, either as he onely disliketh it, but doth not forbid or hinder it. Both which kindes of will are contained in the Maior: but onely one of them in the Minor: which is, both to dislike & hinder a thing from being done.