A64611:350
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.
So also we answer to that argument, The privation or want of righteousness and divine wisdom, God inflicteth as a punishment upon men; but that privation is sin: Therefore God is the causer of sin: For this privation is not sin, as by the just judgement of God it is inflicted; but as it is of men themselves, voluntarily brought upon them by their own misdeeds and demerits, and is admitted or received into the mind, will, and heart; even as evil actions are not sins, as they are governed by God, but as they are done by man.
So also we answer to that argument, The privation or want of righteousnesse and divine wisdome, God inflicteth as a punishment upon men; but that privation is sin: Therefore God is the causer of sin: For this privation is not sin, as by the just judgement of God it is inflicted; but as it is of men themselves, voluntarily brought upon them by their owne misdeeds and demerits, and is admitted or received into the mind, will, and heart; even as evill actions are not sins, as they are governed by God, but as they are done by man.
They say further, He that mindeth the end, mindeth also the means: God mindeth the ends of sin, that is, punishment, 1and the showing of justice and wrath in punishment: Wherefore he mindeth sin also, by which those ends are come unto. But the Minor is to be denied, that Punishment and the Manifestation of the glory of God are the ends of sin: For the end is that which moveth the efficient cause to bring forth an effect; but Punishment, or the Manifestation of the glory of God, do not move the sinners to sin: These cannot therefore be said to be the ends of sin. But those are the proper ends of sin, which the Devils and men respect in sinning: ⟨p. 68⟩that is, the destruction of men, the fulfilling of evil desires, the oppression and reproach of God, and his truth.