A64611:391
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.
1But the differences also of this liberty in God and in the creatures are three:2 In the Understanding; because God understandeth and knoweth all things of himself perfectly and from all eternity, without any ignorance or error of judgment: but the creatures know neither of themselves, neither all things, neither the same at all times; but they understand of God his will and works, so much, and at such time, how much, and when it pleaseth God to reveal unto them: And therefore many things they are ignorant of, and err in many. The testimonies of this difference are:3 Of that day and hour knoweth no man, no not the Angels of heaven, but my Father only. He giveth wisdom unto the wise, and understanding to those that understand: Who hath instructed the Spirit of the Lord? Neither is there any creature which is not manifest in his sight. 4He lighteneth every man that cometh into the world. §25In the Will. The will of God is governed by no other, nor dependeth of any other cause but of it self. But the wills of Angels and men, are so the causes of their actions, that nevertheless they are carried by the secret counsel of God and his providence to the choosing or refusing of any object; & that either immediately by God, or mediately by instruments, some good, some bad, which it seemeth good unto God to use; so that it is impossible for them to do any thing beside the eternal decree and counsel of God. And therefore the word [Greek or Hebrew], (that is, to be absolutely his own, at his own will, and in his own power,) whereby the Greek Divines express Free-will, agreeth more properly unto God, who perfectly and simply is his own, and at his own will. But of the creatures more rightly is used [Greek or Hebrew], (that ⟨p. 77⟩is, voluntary and free) which word the Apostle useth to Philemon, Ver. 14. Hebr. 10.26.