A64611:353
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 here again they reply, He that will the Consequent, will also the Antecedent; but God will these things which are the Consequents of sins, that is, Punishment and Execution of his justice: Therefore he will also the Antecedent, that is, Sin it self, without which these should not follow, or be Consequents. We deny the whole consequence of this reason: For nothing followeth, or can be concluded in reason, when both the former propositions are mere particular. For the Major of this reason is not universally true, but only then holdeth it, when as the Antecedent, together with the Consequent, agreeth with the nature of him which will the Consequent; and not when only the Consequent agreeth, and not the Antecedent: For when it falleth thus out, then is the Consequent by his will, but the Antecedent is not by his will, but only by permission: For God is said to will those things which he liketh, as agreeing with his nature and rightness; but to permit those things which yet he disliketh, abhorreth, and condemneth, but nevertheless for just causes hindereth them not from being done. And therefore it is said in the Scripture, that he will, and causeth life everlasting, which is the Consequent; and the conversion of men, which is the Antecedent, and goeth before: and that he will not, but only permitteth punishment, as it is sin, which followeth, and is the Consequent of sins: as is delivered in holy Scripture.
1If here againe they reply, He that will the Consequent, will also the Antecedent; but God will these things which are the Consequents of sins, that is, Punishment and Execution of his justice: Therefore he will also the Antecedent, that is, Sin it selfe, without which these should not follow, or be Consequents. We deny the whole consequence of this reason: For nothing followeth, or can be concluded in reason, when both the former propositions are meere particular. For the Major of this reason is not universally true, but only then holdeth it, when as the Antecedent, together with the Consequent, agreeth with the nature of him which will the Consequent; and not when only the Consequent agreeth, and not the Antecedent: For when it falleth thus out, then is the Consequent by his will, but the Antecedent is not by his will, but only by permission: For God is said to will those things which he liketh, as agreeing with his nature and rightnesse; but to permit those things which yet he disliketh, abhorreth, and condemneth, but neverthelesse for just causes hindereth them not from being done. And therefore it is said in the Scripture, that he will, and causeth life everlasting, which is the Consequent; and the conversion of men, which is the Antecedent, and goeth before: and that he will not, but only permitteth punishment, as it is sin, which followeth, and is the Consequent of sins: as is delivered in holy Scripture.