A14216:455
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.
Humane reason fancying her own wit, in deriving the blame of sin from herself,1 when she heareth these things, is troubled and keepeth a stir, and feigneth many absurdities to follow, except such a liberty of doing well or evil be given to man, that his perseverance or falling depend of his own will alone. First, that God was the cause of that first sin, and by consequent, of all other sins, as which came all of the first fall: Likewise, that he was the cause of the sin of the Devil seducing man: especially seeing the first sin is not to be accounted a punishment, as other sins: for no sin had gone before, 2which should be punished with that sin: and therefore seeing God could not will that as a punishment, he may seem to have willed it as a sin. But although there be nothing to the contrary why sin may not be the punishment even of it self: whereas in the same action both the creature depriving himself of that conformity which he had with God might sin, and god depriving him of that good, which he of his own accord casteth away, might punish, as it is said of covetousness, Sirach. 14. There is nothing worse than when one envieth himself: and this is a reward of his wickedness: Yet notwithstanding there are other ends besides punishment, for which it was convenient for God to will the action both of the Devil, & of man. God would the temptation of man which was done by the Devil, as a trial of man, by which it might be made manifest, 3whether he would persevere in true piety towards God: Even as God himself doth tempt Abraham immediately, when he commandeth him to do that, which yet he would not have done. God would that assent of man, by which he did yield unto the Devil, against the will of God as a manifestation of the weakness and feebleness of the creature, which cannot keep the gifts wherewith he was adorned by God, without Gods especial instinct and aide. Likewise, He would have this done, as an occasion or a way to manifest his justice and severity in punishing, and his mercy in saving sinners. As Exod. 9. Rom. 9. Now God respecting and willing these things in that persuasion and enticement of Satan, and in mans assenting and yielding thereunto: