A14216:984
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.
Secondly when men consider, that God doth not cause and bring to pass that no sin be committed, when yet he might most easily do it: but farther that he punisheth sins which went before, with after-sins; and passeth at his pleasure things from one to another, as the Egyptians goods to the Israelites, Exod. 12. And yet these things to be forbidden us by his Law: it seemeth unto them, that God will, & doth some things contrary to his Law. But these things are contrary to his Law and justice, if they be done by men: but if God do them, they are most just, and are most agreeable to his Law. For creatures are bound one to another, one to provide for another's safety whensoever he can: But God is bound to none. Thirdly, some, when they hear that god doth not give alike and equally to men, who all are ⟨p. 326⟩by nature equal, that is, the Sons of wrath, when as he converteth and saveth some, hardeneth and condemneth others, they deem that by this reason accepting of persons is laid upon God. But these men mark not, that then it is unjust to give unequally to those who are equal, when a due and deserved reward is paid, and that GOD doth give his blessings unto men not of due, but of his free bountifulness.
Secondly when men consider, that God dooth not cause and bring to passe that no sinne be committed, when yet he might most easily doe it: but farther that he punisheth sinnes which went before, with after-sinnes; and passeth at his pleasure thinges from one to another, as the Aegyptians goods to the Israelites, Exod. 12. And yet these thinges to be forbidden vs by his Lawe: it seemeth vnto them, that God will, & dooth some things contrarie to his Lawe. But these thinges are contrarie to his Lawe and iustice, if they be done by men: but if God doe them, they are most iust, and are most agreeable to his Lawe. For creatures are bound one to another, one to prouide for anothers safety whensoeuer hee can: But God is bound to none. Thirdly, some, when they heare that god dooth not giue alike and equallie to men, who all are ⟨p. 326⟩by nature equal, that is, the Sonnes of wrath, when as he conuerteth and saueth some, hardeneth and condemneth others, they deeme that by this reason accepting of persons is laide vpon God. But these men mark not, that then it is vniust to giue vnequallie to those who are equall, when a due and deserued rewarde is paide, and that GOD doth giue his blessings vnto men not of due, but of his free bountifulnesse.