A64611:344
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
Title page: Internet Archive scan of the Early English Books microfilm
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.
3. It remaineth that we show also, that God is not the author of sin.1 God, say these miscreants, would have it so: for, if he would not, I should not have sinned. Again, ⟨p. 66⟩When he might have hindered me, and yet did not, himself is the author of my sin. These are mere cavils, and foisty Sophisms of the impious rout. God might by his absolute power hinder evil; but he will not corrupt his creature man, being just and righteous: Wherefore he dealeth with man after the order of man; he proposeth laws unto him, he proposeth rewards and punishments, he willeth him to embrace good, and fly evil. To the doing of which thing, neither denieth he his grace, without which we can do nothing; neither refuseth he our diligence and labour. Here if a man cease and give over, the sin and negligence is ascribed to man, not to God, though he could have hindered it and did not; because he ought not to hinder it, lest he should trouble his appointed and settled order, and destroy his own work: Wherefore God is not author of evil or sin.
3. It remaineth that we shew also, that God is not the authour of sin.1 God, say these miscreants, would have it so: for, if hee would not, I should not have sinned. Againe, ⟨p. 66⟩When he might have hindered me, and yet did not, himselfe is the author of my sin. These are meere cavils, and foisty Sophismes of the impious rout. God might by his absolute power hinder evill; but he will not corrupt his creature man, being just and righteous: Wherefore he dealeth with man after the order of man; he proposeth lawes unto him, he proposeth rewards and punishments, he willeth him to imbrace good, and flye evill. To the doing of which thing, neither denieth he his grace, without which we can do nothing; neither refuseth he our diligence and labour. Here if a man cease and give over, the sinne and negligence is ascribed to man, not to God, though he could have hindred it and did not; because he ought not to hinder it, lest he should trouble his appointed and settled order, and destroy his owne work: Wherefore God is not author of evill or sin.