A64611:716
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.
seeing by reason of his immensity whereby he filleth heaven and earth, he can neither depart, nor be absent from any place. §55. Seeing he is most wise, and therefore from everlasting hath most well purposed, decreed, and fore-seen all things; change of purpose and will cannot fall into him: And therefore God would have this in many places of holy Scripture inculcated unto us, that his nature and will is subject to no mutations, as being a thing most respecting his glory: God is not as man that he should lie,1 nor as the son of man that he should repent. Hath he said it then, and shall he not do it? Hath he spoken, and shall he not accomplish it? The counsel of the Lord shall endure for ever, 2and the thoughts of his heart from generation to generation. With whom is no variableness, 3neither shadow of change §1Object. 1. But God is said to repent. Ans. He is said to repent,4 not that he changeth his will: but, 1. Because he earnestly detesteth sins, and is not delighted, with the destruction of men. §22. Because by reason of this hatred against sin, and this mercy toward; repentant sinners, he maketh change of things and events, which from everlasting he decreed, as men are wont to do who repent them of their purpose: for among men, every change is an amending of that which disliketh them; amending riseth from repentance; wherefore the name of repentance, as also the names of other humane affections, are said to be attributed to God by an Anthropopathy, because the Scripture speaketh of God after the manner of men for our infirmity; that we, understanding those things which are in us to be shadows of those which are in God, may in some sort conceive something of the nature of God and his will towards mankind. Wherefore these forms of speaking do not signify any perturbation in God, or change or passion like unto our affections, but are used to signify these two things of God:5