A64611:394
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.
For they change their counsels and purposes, who either err in taking them, or are not able to perform the counsel which they have taken. But to resolve of such a purpose, as might alike either have been decreed, or not decreed; and which after it is decreed, is neither changed, nor to be changed at any time, this is perfect and divine liberty. Now God, whatsoever he hath decreed, could either not have decreed it at all, or have decreed it otherwise. And that he changeth not that which he hath ⟨p. 78⟩once decreed, the perfectness of his nature, even his infinite wisdom and goodness is cause thereof. For most wisely and rightly doth he decree all things, and constantly persisteth in that which is good and right. Wherefore the immutability in God doth as well not diminish his liberty as his immortality, and other things which are proper unto his divinity. Secondly, if any man urge, That it is a point of liberty, not only to resolve of any advice what he will, but after he hath resolved, to be able either to follow it, or change it: We understand by those things which have been already spoken, that this doth agree to the creatures, which may err in their purposes, and therefore stand in need of changes and alterations; but not to God, who can never err, and therefore requires no change of his purpose. Lastly, if they reply, That not to be able to alter a purpose once undertaken, is a defect of ability or power; and therefore against the liberty of God: We answer, That the Antecedent of this reply is true, if the change of it be impossible by reason of some impediment, coming from some external cause, or by reason of defect of nature or ability; but the Antecedent is most false, if the impossibility of change proceed from a perfection of that nature, which is not changed, and from a wisdom and rightness of that purpose which is unchangeable, and from a perseverance and constancy of the will in that which is good and right: after which sort it is apparent to be in God.
For they change their counsels and purposes, who either erre in taking them, or are not able to perform the counsell which they have taken. But to resolve of such a purpose, as might alike either have been decreed, or not decreed; and which after it is decreed, is neither changed, nor to be changed at any time, this is perfect and divine liberty. Now God, whatsoever he hath decreed, could either not have decreed it at all, or have decreed it otherwise. And that he changeth not that which he hath