A64611:356
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.
Lastly, they say, What God permitteth willingly, that he will to be done; but he willingly permitteth sin: wherefore he will sin to be committed, and by a Consequent is the cause of sin. 1But the Major is to be denied: God will the permission, that is, the privation of his spirit and grace: but the sin of his creature, which concurreth ⟨p. 69⟩with it, he will not: because he neither mindeth it, nor approveth it. They confirm their Major by this argument: To permit, is either to Will, or, Not to will: but it is not, Not to will (for then either that should not be done, which God is said to permit, or something should be done that God would not: both of which are absurd.) Wherefore to Permit, is the same that to Will, and by a Consequent, God when he permitteth sin, doth will sin. We deny the Consequence, because there is not a sufficient enumeration of the diversities of will in the Minor: for God is said to Will, and not to Will a thing after two ways: Either to will, as when together he both liketh and worketh a thing; or, as he liketh a thing only, (under which also is comprehended his commanding) but doth not work it. And he is said, Not to will any thing, either, as he both disliketh and hindereth a thing; or, as he only disliketh it, but doth not forbid or hinder it. Both which kinds of will are contained in the Major; but only one of them in the Minor: which is, both to dislike and hinder a thing from being done. For, it God in that sense would not sin to be committed, then those absurdities should follow which they speak of. But when we say that God will not sins, we understand that they do greatly displease him, and yet that God hindereth them not from being committed: which also is not, to Will, but to Not will sin. For God can will nothing, but that which is agreeable to his own nature and goodness: neither doth the holy Scripture show any where, that God will those things which are contrary to his nature, in such sort as they are contrary.
Lastly, they say, What God permitteth willingly, that he will to be done; but he willingly permitteth sin: wherefore hee will sin to be committed, and by a Consequent is the cause of sin. 1But the Major is to be denied: God will the permission, that is, the privation of his spirit and grace: but the sinne of his creature, which concurreth