A64611:354
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 again they urge,1 He that forbiddeth not sin, when he may forbid it to be committed, in him is some cause and fault of sin; but God permitteth it, when he might forbid it: Therefore there is some cause and fault of sin in him. We deny the Consequent, because the Major is not universally true: For it is only true of him who doth not perfectly hate sin,2 and therefore forbiddeth it not, when he may; and who is bound to hinder sin, that it be not committed: But it is not true of God, who with unspeakable anger accurseth and condemneth sin, neither yet hindereth is from being committed; because he is neither bound to do so, neither doth he permit it, without most good and just causes.
If againe they urge,1 He that forbiddeth not sin, when he may forbid it to be committed, in him is some cause and fault of sinne; but God permitteth it, when he might forbid it: Therefore there is some cause and fault of sin in him. We deny the Consequent, because the Major is not universally true: For it is onely true of him who doth not perfectly hate sinne,2 and therefore forbiddeth it not, when hee may; and who is bound to hinder sin, that it be not committed: But it is not true of God, who with unspeakable anger accurseth and condemneth sin, neither yet hindereth is from being committed; because he is neither bound to do so, neither doth he permit it, without most good and just causes.