A64611:428
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.
Object. 6. They who have not equal and like ability to choose good or evil, must needs be either all good, or all evil, The unregenerate have not like ability to choose good and evil, but only liberty to choose evil: Therefore they must needs be all alike evil. Answ. If the argument be understood of humane nature, as it is without the grace of the holy Spirit, it is wholly to be granted: for it is certain, that all men before regeneration are alike, and equally estranged from faith and conversion; yea, neither would they observe outward discipline & behaviour, except God bridled them, that they should not commit outrage.1 I kept thee, that thou shouldest not sin against me. But if they conclude, that all must needs continue alike evil, when the holy Spirit moveth and inclineth their hearts and minds to conversion, there is more in the conclusion then in the former propositions: For as it is impossible, that they should be converted whom God moveth not; so it is not only possible, but also necessary, that they whom he vouchsafeth the grace of regeneration should be converted: All that the Father giveth me, 2shall come unto me. Repl. It is said, Thy destruction cometh of thy self, Israel. Your iniquities have separated between you and your God: Therefore the cause of this difference, that some are converted, and some not, is in the will of man, and not in the bestowing or withdrawing of Gods grace: that is, before the grace of regeneration is bestowed, so are some better then others, as that they take that grace which others refuse. But Hoseas addeth an answer: In me only is thy help. He showeth that our safety doth so depend on God, that we cannot have it without his singular mercy and grace: Wherefore destruction cometh of those that perish, as concerning the merit of punishment; but this taketh not away the superior cause, that is, Gods reprobation: For the last cause taketh not away the first cause. The same is answered to that of Isaiah: Sins separate the chosen from God for a time, the reprobate for ever; but yet the divine purpose and counsel of God going before, by which God decreed to adjoin those unto him, or to cast them from him, whom it seemed good to him so to deal with.3 He hath mercy on whom he will, and whom he will he hardeneth.
Object. 6. They who have not equall and like ability to chuse good or evill, must needs be either all good, or all evill, The unregenerate have not like ability to chuse good and evill, but only liberty to chuse evill: Therefore they must needs be all alike evill. Answ. If the argument be understood of humane nature, as it is without the grace of the holy Spirit, it is wholly to be granted: for it is certaine, that all men before regeneration are alike, and equally estranged from faith and conversion; yea, neither would they observe outward discipline & behaviour, except God bridled them, that they should not commit outrage.