A14216:436
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.
1Fourthly, as touching this Objection: If all motions even of wicked wills are raised and ruled by the will of God, and many of these disagree from the Law of God, and are sins: god seemeth to be made the causer of sins: The answer is, that it is a paralogism of the accident. For they disagree from the law, not as they are ordained by, or proceed from the will of god (for thus far they agree very well with the justice and Law of God) but as they are done by men, or Devils: and that by reason of this defect; because either they do not know the will of god when they do it, or are not moved by the sight & knowledge thereof to do it; that is, they do it not to that end, that they may obey God, who will so have it. For whatsoever is done to this end, it disagreeth not from the Law: seeing the Law doth not but with this condition either command ⟨p. 153⟩or forbid any thing, if God hath not commanded a man to do otherwise. So doth the Law of God forbid to kill any man, except whom God hath commanded any to kill. Who then killeth a man, God not commanding it, he out of doubt doth, and offendeth against the Law. Neither doth God dissent from himself or his law, when he will have some thing done either by his revealed, or secret will, otherwise than according to the general rule prescribed by himself in his Law. For he hath such ends and causes of all his purposes, as that they cannot but most exactly agree with his nature and justice.
1Fourthly, as touching this Obiection: If all motions euen of wicked willes are raised and ruled by the will of God, and manie of these disagree from the Lawe of God, and are sinnes: god seemeth to be made the causer of sinnes: The aunswere is, that it is a paralogisme of the accident. For they disagree from the law, not as they are ordained by, or proceed from the wil of god (for thus far they agree very wel with the iustice and Law of God) but as they are done by men, or Diuels: and that by reason of this defect; because either they doe not know the will of god when they doe it, or are not moued by the sight & knowledge therof to do it; that is, they doe it not to that end, that they maie obey God, who will so haue it. For whatsoeuer is doone to this ende, it disagreeth not from the Lawe: seeing the Law doth not but with this condition either commaund ⟨p. 153⟩