A64611:420
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.
1At length they say, That God is made cruel, envious, and far from bounty and mercy, if he did not bestow that grace upon man, without which he knew man could not stand or consist in temptation; and yet would have him tempted of the Devil. But these and the like tauntings and reproachings of the works and judgements of God, out of doubt are joined with great impiety, because they over-turn the ground and principle, which is the first degree and step to godliness and reverence towards God, that is, that whatsoever God doth, it is good and just, and not disagreeing from his nature and law, whether the reason thereof be known unto us, or unknown: Wherefore this answer should suffice, that it disagreeth not from the mercy and goodness of God, whatsoever he doth. But there is not want also of other answers: As, that denial of grace doth not disagree, but very well agreeth with the mercy & bounty of God, when God will have this to be an occasion of bestowing a greater grace and benefit; as it is apparent in the fall and restoring of man again, that that is not disagreeing from mercy, or any other virtue, which doth appertain to the manifesting of the glory of the chief good, which is God: For although it be mercy not to rejoice in the ruin or destruction of his creature, yet mercy ought ⟨p. 86⟩not to fight with justice: now it is just, that more regard should be had of the chief good, that is, God (both by himself, and by others) then of all creatures. Wherefore very well do agree together in God, his mercy, which will not the death of a sinner; and his justice which suffereth mankind to fall, that by his fall the severity and goodness of God may appear.
1At length they say, That God is made cruell, envious, and far from bounty and mercie, if he did not bestow that grace upon man, without which he knew man could not stand or consist in temptation; and yet would have him tempted of the Divell. But these and the like tauntings and reproachings of the workes and judgements of God, out of doubt are joyned with great impiety, because they over-turn the ground and principle, which is the first degree and step to godlinesse and reverence towards God, that is, that whatsoever God doth, it is good and just, and not disagreeing from his nature and law, whether the reason thereof be knowne unto us, or unknowne: Wherefore this answer should suffice, that it disagreeth not from the mercy and goodnesse of God, whatsoever he doth. But there is not want also of other answers: As, that deniall of grace doth not disagree, but very well agreeth with the mercy & bounty of God, when God will have this to be an occasion of bestowing a greater grace and benefit; as it is apparent in the fall and restoring of man againe, that that is not disagreeing from mercy, or any other vertue, which doth appertaine to the manifesting of the glory of the chiefe good, which is God: For although it be mercy not to rejoyce in the ruine or destruction of his creature, yet mercy ought