A64611:393
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.
1In the Understanding and Will both together: because God, as he unchangeably knoweth all things so also he hath determined from everlasting, and will unchangeably all things which are done, as they are good; and permitteth them, as they are sins. Now, as the creatures notions and judgements of things, so also their wills are changeable: so that they will that, which before they would not: and will not that, which before they would. For, seeing that all the counsels of God are most good, most just and most wise; he never disliketh, correcteth, or changeth them, as oftentimes men do, when as they do perceive themselves to have determined any thing unadvisedly before. Hither appertain those sayings, God is not as man, 2that he should lye. I am the Lord and change not. Object.3 He that cannot change his counsel and purpose, hath not free-will; but God cannot change his counsel and purpose. which he hath once appointed: Therefore his will is not free. First, we deny the Major: For not he which doth not change his purpose which he hath once appointed, hath no liberty of will; but he which could not purpose any other thing, being let by some external cause: But the liberty of God consisteth not in the change of his will or purpose, but in this, that God will all things (whatsoever he will) altogether with his will, and of himself, and could have had otherwise decreed, or not decreed all things, which he decreed from everlasting, of the creation, preservation, and government of things, according to these sayings: With men this is impossible, 4but with God all things are possible. These and the like sayings show, that God hath so appointed from everlasting with himself the creation of things, and the gathering and saving of his Church, not as if he could not have not done this, or not have appointed it otherwise; but because so it seemed good to him: neither must men seek any superior cause then his will, of all his divine works which he exerciseth in his creatures; neither is there any other necessity to be found in them, then which dependeth of the most free appointment of God himself. For, as to resolve of such a purpose as is to be changed; so also to change it either to better or to worse, is rather servitude or bondage, then freedom & liberty: for it proceedeth of ignorance or impotency.