A64611:358
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.
but because the will of men is depraved by the Devil and it self, it bringeth forth sin, which God neither when he maketh nor when he moveth the will, intendeth or mindeth to bring forth. Wherefore it followeth not at all, that God is the cause of those things which are committed by his creatures, depraved and corrupted of themselves.
but because the will of men is depraved by the Divel and it selfe, it bringeth forth sin, which God neither when hee maketh nor when hee moveth the will, intendeth or mindeth to bring forth. Wherefore it followeth not at all, that God is the cause of those things which are committed by his creatures, depraved and corrupted of themselves.
Likewise it is objected: Second causes are able to do nothing without the first cause, which is good: Wherefore neither is sin brought forth, neither do they deprave themselves, but that also the first cause worketh it with them. We answer to the Antecedent, ⟨p. 70⟩The second causes do nothing without the first cause, that is, without the first cause preserve and move them to do,1 so far forth as it is good which they do: but they do without the first cause concurring with them to the bringing forth of evil, as it is a fault, or of sin. Woe to the rebellious children, saith the Lord, that take counsel, but not of me: and cover with a covering, but not by my spirit, that they may lay sin upon sin.
Likewise it is objected: Second causes are able to doe nothing without the first cause, which is good: Wherefore neither is sinne brought forth, neither doe they deprave themselves, but that also the first cause worketh it with them. We answer to the Antecedent, ⟨p. 70⟩The second causes doe nothing without the first cause, that is, without the first cause preserve and move them to doe,