A64611:357
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.
1This is also objected, He that is the cause or the efficient of a Cause, is also the author of the Effects of that cause, if not the next, yet afar off. But God is the cause of that Will, which is the cause of sin: therefore is he the cause of the Effect of the Will, that is, of sin. We answer to the Major, by distinguishing of the cause. For a cause which is afar off a cause, is sometimes by it self, and sometimes only by an accident a cause. That is, a cause by it self of an effect, which doth not only bring forth the next cause of the effect, but also doth move and govern it in bringing forth the effect which it self intended, or unto which it was appointed; as when God frameth and bendeth the will of men, which himself made, to good works, or to such actions as himself will have done; when the Father or Master bringeth up his Son or his Scholar to good things, and the learning which he instilleth into his mind moveth him to do well: when the Sun and rain maketh the earth fertile, and the earth bringeth forth corn. But when the cause which is a far off a cause either doth not move the next cause of the effect, or doth not intend or mind the effect, neither is appointed thereunto, it cannot be said to be a cause of that effect, but by an accident: as, when of a good Father, is borne an evil and evil-living Son; or of an evil Father, a good and well-living Son: when a godly Magistrate by his commandment •oveth the will of a wicked executioner to execute a guilty person, and he, being impelled either by desire of revenge, or by hatred, or by cruelty, rejoiceth at his evil whom he executeth, and so committeth murder before God: and lastly, when one maketh a sword, and another useth it well, or ill. Now, as often as the next cause is either before the bringing forth of the effect depraved, or in the very bringing of it forth, either by it self, or by an other cause; then bringeth it forth a bad effect, which the cause removed, or a far off, that either bringeth forth or moveth this next cause, neither intendeth neither, as by any ordination or appointment unto it, produceth. As when the will and hand of the cleaver purpose to cut a thing, and the iron, being too dull causeth that to break which is taken in hand to be cut: So also God maketh and moveth the will;
1This is also objected, Hee that is the cause or the efficient of a Cause, is also the author of the Effects of that cause, if not the next, yet afarre off. But God is the cause of that Will, which is the cause of sinne: therefore is hee the cause of the Effect of the Will, that is, of sinne. Wee answer to the Major, by distinguishing of the cause. For a cause which is afarr off a cause, is sometimes by it selfe, and sometimes onely by an accident a cause. That is, a cause by it selfe of an effect, which doth not onely bring forth the next cause of the effect, but also doth move and governe it in bringing forth the effect which it selfe intended, or unto which it was appointed; as when God frameth and bendeth the will of men, which himselfe made, to good workes, or to such actions as himselfe will have done; when the Father or Master bringeth up his Son or his Schollar to good things, and the learning which he instilleth into his minde moveth him to doe well: when the Sun and raine maketh the earth fertill, and the earth bringeth forth corne. But when the cause which is a farre off a cause either doth not move the next cause of the effect, or doth not intend or minde the effect, neither is appointed thereunto, it cannot be said to be a cause of that effect, but by an accident: as, when of a good Father, is borne an evill and evil-living Son; or of an evil Father, a good and wel-living Sonne: when a godly Magistrate by his commandement oveth the will of a wicked executioner to execute a guilty person, and he, being impelled either by desire of revenge, or by hatred, or by cruelty, reioyceth at his evil whom hee executeth, and so committeth murther before God: and lastly, when one maketh a sword, and another useth it well, or ill. Now, as aften as the next cause is either before the bringing forth of the effect depraved, or in the very bringing of it forth, either by it selfe, or by an other cause; then bringeth it forth a bad effect, which the cause removed, or a farre off, that either bringeth forth or moveth this next cause, neither intendeth neither, as by any ordination or appointment unto it, produceth. As when the will and hand of the cleaver purpose to cut a thing, and the iron, being too dull causeth that to breake which is taken in hand to be cut: So also God maketh and moveth the will;