A64611:425
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.
1Obj. 3. What God doth wish and will to be done of us, that we are able to perform by our selves; but God doth wish and will our conversion, and our good works: Therefore we are able to perform them by our selves: And so consequently, we need not the operation and working of the holy Ghost. Answ. This reason is a fallacy, deceiving by the ambiguity or the word wish: For in the Major proposition it is taken, as it useth properly to signify: in the Minor not so. God is said to wish, by a figure of speech called Anthropopathy, making God to be affected after the order of men: and therefore the kind of affirmation is divers in the Major, and in the Minor. But God is said to wish in two respects: 1. In respect of his commanding and inviting. 22. In respect of his love towards his creatures, and in respect of the torment of them that perish, but not in respect of the execution of his justice. Repl. 1. He it is that inviteth others, and is delighted with their well-doing: it followeth thereof, that their well-doing is in their own power, and not in his▪ who inviteth them; but God is he who inviteth us, and is delighted with our well-doing: Therefore it is in our selves to do well. Answ. We deny the Minor, because it is not enough that God inviteth us: but our will also to do well must be adjoined, which we cannot have but from God only. God therefore doth wish our conversion, and doth invite all unto it, that is, he requireth obedience towards his Law of all, he liketh it in all, and for the love which he beareth unto his creature, he wisheth nothing more then that all perform it, and all be saved; but yet a will to perform it they only have, whom God doth regenerate by his Spirit: Ye have seen all that the Lord did before your eyes: 3yet the Lord hath not given you a heart to perceive, and eyes to see, and ears to hear unto this day.
1Obj. 3. What God doth wish and will to be done of us, that we are able to performe by our selves; but God doth wish and will our conversion, and our good works: Therefore we are able to performe them by our selves: And so consequently, we need not the operation and working of the holy Ghost. Answ. This reason is a fallacy, deceiving by the ambiguity or the word wish: For in the Major proposition it is taken, as it useth properly to signifie: in the Minor not so. God is said to wish, by a figure of speech called Anthropopathy, making God to be affected after the order of men: and therefore the kind of affirmation is divers in the Major, and in the Minor. But God is said to wish in two respects: 1. In respect of his commanding and inviting.