A64611:349
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.
If humane reason do here object, That God is the author and causer of punishment: 1If therefore sins be the punishments of sins, it followeth, that God is the cause of sins. We answer, that there is a fallacy of the accident in the Minor: For it cometh to pass by an accident, that is, by the fault of those who sin, that when by the just judgement of God, either themselves or others are punished by evil men, they in the mean season (God permitting, that is, not showing them that he would have those things to be done by them for to punish them. which things yet he hateth, and which he will punish both in this life and the life to come) do fulfil their desires, swerving from the Law of God, and estranging themselves more and more from God by sinning, do purchase more grievous punishments unto themselves. Or if we will distinguish the Major, it is in effect the same: For punishments come from God, as author and causer of them, as they are punishments: but inasmuch as they are sins, so they come, God neither willing them, nor approving them, nor causing, but only permitting: For to permit this kind of punishments, which sinners by sinning inflict either upon themselves or others, is nothing else then not to cause that evil men should do this, which God would have done for punishment, to the same end, that they may obey this will of God.
If humane reason doe here object, That God is the author and causer of punishment: 1If therefore sins be the punishments of sins, it followeth, that God is the cause of sins. We answer, that there is a fallacy of the accident in the Minor: For it cometh to passe by an accident, that is, by the fault of those who sin, that when by the just judgement of God, either themselves or others are punished by evill men, they in the meane season (God permitting, that is, not shewing them that hee would have those things to be done by them for to punish them. which things yet hee hateth, and which he will punish both in this life and the life to come) do fulfill their desires, swerving from the Law of God, and estranging themselves more and more from God by sinning, do purchase more grievous punishments unto themselves. Or if we will distinguish the Major, it is in effect the same: For punishments come from God, as author and causer of them, as they are punishments: but inasmuch as they are sins, so they come, God neither willing them, nor approving them, nor causing, but only permitting: For to permit this kind of punishments, which sinners by sinning inflict either upon themselves or others, is nothing else then not to cause that evill men should do this, which God would have done for punishment, to the same end, that they may obey this will of God.