A64611:395
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 against that, where it was said, That the wills of all creatures are so guided by God, that neither they are able to will what he from everlasting hath not decreed, neither not to will what he hath decreed for them to will, more question is used to be made: 1. That which is ruled by the unchangeable will of God, doth not work freely; the will of Angels and men is ruled by the unchangeable will of God: Therefore either it hath no liberty, or the choice which it maketh is not tied to the will of God. Answer we make to the Major by a distinction: It is not a free agent which is so ruled by God, as it hath no deliberation and election of his own. But that which God so ruleth, as he showeth the object unto the understanding, and by it effectually moveth and affecteth the will to choose it; that doth notwithstanding freely work, albeit it be inclined at the beck and will of God, whither he will have it. For to work freely in the creatures, is not to work without any ones government, but with deliberation, and with a proper and self-motion of the will, although this motion be else-whence raised and ruled. Wherefore, it is not the immutability and operation of the divine will and providence, which is against this liberty, but a privation and constraint of judgement; which is an impulsion, or a motion proceeding not from an inward cause or faculty, but only from an outward cause, beside or against the nature of that which is moved. Now, such an impulsion falleth not into the will; but God moveth it, leading and bringing it on as it were by objects, to choose that which he will. For the faculty or ability and power of the will cannot be brought into act, that is, to show and express it self without an object; and,2 We are, live, and move in God: But, to be moved of no other cause but of himself only, this is exceeding and infinite perfection and liberty, agreeing to God alone, which the creature cannot desire, much less arrogate and challenge unto it self, without notorious blasphemy.
1But against that, where it was said, That the wils of all creatures are so guided by God, that neither they are able to will what he from everlasting hath not decreed, neither not to will what he hath decreed for them to will, more question is used to be made: 1. That which is ruled by the unchangeable will of God, doth not worke freely; the will of Angels and men is ruled by the unchangeable will of God: Therefore either it hath no liberty, or the choice which it maketh is not tied to the will of God. Answer we make to the Major by a distinction: It is not a free agent which is so ruled by God, as it hath no deliberation and election of his owne. But that which God so ruleth, as he sheweth the object unto the understanding, and by it effectually moveth and affecteth the will to chuse it; that doth notwithstanding freely work, albeit it be inclined at the beck and will of God, whither hee will have it. For to work freely in the creatures, is not to work without any ones government, but with deliberation, and with a proper and selfe-motion of the will, although this motion be else-whence raised and ruled. Wherefore, it is not the immutability and operation of the divine will and providence, which is against this liberty, but a privation and constraint of judgement; which is an impulsion, or a motion proceeding not from an inward cause or faculty, but only from an outward cause, beside or against the nature of that which is moved. Now, such an impulsion falleth not into the will; but God moveth it, leading and bringing it on as it were by objects, to chuse that which he will. For the faculty or ability and power of the will cannot be brought into act, that is, to shew and expresse it self without an object; and,