A14216:323
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.
This is also objected:1 He that is the cause or the efficient of a cause, is also the author of the effects of that cause, if not the next, yet a far off. But god is the cause of that will, which is the cause of sin: therefore is he the cause of the effect of the will, that is of sin. We answer to the Major, by distinguishing of the cause. For a cause which is a far off a cause, is sometimes by it self, and sometimes only by an accident a cause. That is a cause by it self, of an effect, which doth not only bring forth the next cause of the effect, but also doth move and govern it in bringing forth the effect, which it self intended, or unto the which it was appointed: as when god frameth and bendeth the will of men which himself made, to good works, or to such actions as himself will have done: when the Father or Master bringeth up his Son or his Scholar to good things, and the learning which he instilleth into his mind moveth him to do well: when the Sun and rain make the earth fertile, and the earth bringeth forth Corn. But when the cause which is a far off a cause either doth not move the next cause of the effect, or doth not intend and mind the effect, neither is appointed thereunto; it cannot be said to be a cause of that effect, but by an accident: as when of a good father is borne an evil and evil-living son: or of a good father a good and well-living son: when a godly Magistrate by his commandment moveth the will of a wicked executioner, to execute a guilty person, and he being impelled either by desire of revenge, or by hatred, or by cruelty, rejoiceth at his evil, whom he executeth, and so committeth murder before God: and lastly, when one maketh a sword, and another useth it either well, or il. Now as often as the next cause is either before the bringing forth of the effect depraved, or in the very bringing of it forth, either by it self, or by another cause: then bringeth it forth a bad effect, which the cause removed or a far off, that either bringeth forth or moveth this next cause, neither intendeth, neither as by any ordination or appointment unto it, produceth: As when the will & hand of the cleaver purpose to cut a thing, and the iron being too dull causeth that to break which is taken in hand to be cut. So also God maketh and moveth the will:
This is also obiected:1 Hee that is the cause or the efficient of a cause, is also the author of the effectes of that cause, if not the next, yet a farre off. But god is the cause of that will, which is the cause of sinne: therefore is he the cause of the effect of the will, that is of sinne. Wee aunswere to the Maior, by distinguishing of the cause. For a cause which is a farre off a cause, is sometimes by it selfe, and sometimes onelie by an accident a cause. That is a cause by it selfe, of an effect, which doth not onely bring forth the next cause of the effect, but also doth moue and gouerne it in bringing forth the effect, which it selfe intended, or vnto the which it was appointed: as when god frameth and bendeth the will of men which himselfe made, to good workes, or to such actions as himselfe will haue done: when the Father or Master bringeth vp his Sonne or his Scholer to good thinges, and the learning which hee instilleth into his minde mooueth him to doe well: when the Sunne and raine make the earth fertill, and the earth bringeth forth Corn. But when the cause which is a far off a cause either doth not moue the next cause of the effect, or doth not intend and mind the effect, neither is appointed thereunto; it cannot be said to be a cause of that effect, but by an accident: as when of a good father is borne an euil and euil-liuing sonne: or of a good father a good and wel-liuing son: when a godly Magistrate by his commandement moueth the will of a wicked executioner, to execute a guilty person, and he being impelled either by desire of reuenge, or by hatred, or by cruelty, reioiceth at his euil, whom he executeth, and so committeth murther before God: and lastly, when one maketh a sword, and another vseth it either wel, or il. Now as often as the next cause is either before the bringing foorth of the effect depraued, or in the verie bringing of it foorth, either by it selfe, or by another cause: then bringeth it forth a bad effect, which the cause remoued or a farre off, that either bringeth forth or moueth this next cause, neither intendeth, neither as by any ordination or appointment vnto it, produceth: As when the wil & hand of the cleauer purpose to cut a thing, and the iron being too dul causeth that to break which is taken in hand to be cut. So also God maketh and moueth the wil: