A64611:352
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.
1If they reply, That men indeed have not those ends, but that God respecteth them: For that which God permitteth, to show his justice by punishing it, the end which God proposeth thereof, is the punishment of the sinners, and his own glory; but he permitteth sin to punish it, and to declare himself just by punishing it: Therefore these are the ends of sin, in respect of the purpose and intent of God. We deny the Major: for God, suffering sin to be committed, respecteth as the end (not of another's work, that is, of the sin of Devils or men; but of his own work, that is, of his permission of sin) the punishment of sin, and the manifestation of his own justice: For sin is one thing, and the permission of sin another,2 whereof is spoken, For this cause have I appointed thee, to show my power in thee, 3and to declare my name throughout all the world. The Lord hath made all things for his own sake: yea even the wicked man for the day of evil. God, being willing to show his truth, 4and to make his power known, hath suffered with long patience the vessels of wrath prepared to destruction: Wherefore punishment is not the end, but the consequent or proper effect of sin; and an accidentary effect thereof is the manifestation of the glory of God:5 as Paul showeth, For, if the verity of God hath more abounded through my lie to his glory, &c.
1If they reply, That men indeed have not those ends, but that God respecteth them: For that which God permitteth, to shew his justice by punishing it, the end which God proposeth thereof, is the punishment of the sinners, and his owne glory; but he permitteth sin to punish it, and to declare himselfe just by punishing it: Therefore these are the ends of sin, in respect of the purpose and intent of God. We deny the Major: for God, suffering sinne to be committed, respecteth as the end (not of anothers work, that is, of the sinne of Divels or men; but of his own work, that is, of his permission of sin) the punishment of sin, and the manifestation of his owne justice: For sin is one thing, and the permission of sin another,