A14216:456
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.
did notwithstanding all this while hate the sin of both, and therefore did not will it, neither cause it, but justly permitted and suffered it to be done. For first, whatsoever things God doth, they are always just. 2. He was not bound unto man to preserve and confirm him in goodness. 3. He would have man to be tempted and to fall, that he might try mans perseverance in true piety towards God. 4. That he might manifest the weakness of the creature. 5. That this fall might be an occasion and way, to manifest Gods justice and mercy. These things very well agree with the nature and law of God. Now that they say, That man did not fall of his own free will, except he had equal power as well to persist in obedience as to fall: the consequence is not of force, because they reason from an ill definition of mans liberty, which they imagine cannot stand, if it be determined and ruled by God. But the whole scripture witnesseth that it sufficeth for the liberty of the creature, if the will be inclinable of it self to the contrary, of that which it chooseth, and doth of it own accord choose that which the mind either liketh or disliketh.
did notwithstanding all this while hate the sinne of both, and therefore did not wil it, neither cause it, but iustly permitted and suffered it to be done. For first, whatsoeuer things God doth, they are alwaies iust. 2. He was not bounde vnto man to preserue and confirme him in goodnes. 3. He would haue man to be tempted and to fall, that he might trie mans perseuerance in true pietie towards God. 4. That he might manifest the weakenes of the creature. 5. That this fall might be an occasion and way, to manifest Gods iustice and mercie. These things very well agree with the nature and law of God. Now that they say, That man did not fall of his owne free will, except he had equall power as well to persist in obedience as to fal: the consequence is not of force, because they reason from an ill definition of mans libertie, which they imagine cannot stand, if it be determined and ruled by God. But the whole scripture witnesseth that it sufficeth for the libertie of the creature, if the will be inclinable of it selfe to the contrarie, of that which it chooseth, and doth of it owne accord choose that which the minde either liketh or disliketh.