A14216:327
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.
Again they say:1 He that will have him to be tempted whom he knoweth certainly will fall, if he be tempted, he will the sin of him who falleth. But God would that man should be tempted of the devil, whom he knew certainly would fall, for otherwise man could not have bin tempted. Wherefore God is the cause of his fall. Here also we deny the Major. For he is not the cause of sin, who will have him that will fall tempted, for to try or to make manifest the weakness of his creature; but the devil tempting man to this end, that he may sin, and be separated from God, and man obeying the tempter against the commandment of God, are the causes of sin. For the antecedent, which being put must necessarily have another thing consequent thereof, is not the cause of the consequent, except it worketh somewhat in producing the consequent. But God neither in withdrawing his grace, neither in that he doth will the temptation of man, worketh in producing of sin, as it is sin, because he never intended it.
Againe they say:1 He that wil haue him to be tempted whom he knoweth certainly wil fal, if he be tempted, he will the sinne of him who falleth. But God would that man should bee tempted of the diuel, whō he knew certainly would fall, for otherwise mā could not haue bin tempted. Wherefore God is the cause of his fal. Here also we deny the Maior. For he is not the cause of sin, who wil haue him that will fall tempted, for to try or to make manifest the weaknes of his creature; but the diuell tempting man to this end, that he may sinne, and be separated from God, and man obeying the tempter against the commandement of God, are the causes of sin. For the antecedent, which being put must necessarily haue another thing consequent thereof, is not the cause of the consequent, except it worketh somewhat in producing the consequent. But God neither in withdrawing his grace, neither in that he doth wil the temptation of man, worketh in producing of sin, as it is sin, because he neuer intended it.
- 1God will the temptation of man: yet not the sin of man.God wil the temptation of man: yet not the sinne of man.