A64611:733
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.
Answ. The names of affections, when they are attributed unto God by an Anthropopathy, they do not signify any passion or change in God, but an unspeakable either dislike, or liking of the objects. God therefore is said to be merciful, 1. Because he is against the destruction of his creature. 2. Because he doth those things which merciful men are wont to do.1 Object. 2. God seemeth sometimes to rejoice in revengement. Ans. He rejoiceth not in the revengement or punishment, but in the executing of his own justice.2 Object. 3. It seemeth in some places of Scripture, that Gods mercy doth not extend it self unto the wicked. Ans. This is to be understood of that degree of mercy wherewith he embraceth his chosen: And yet he spareth also the wicked; neither rejoiceth at their destruction. Object. 4. But yet he saveth not all, whereas he is able to do it: Therefore he is not exceeding merciful, neither merciful towards all. Answ. He doth not save all for most just cause; for his mercy is so to be exercised, that it hinder not the execution of his justice. Object. 5. He doth not take mercy on any, or receive any into favour without the satisfaction of his Son: Therefore he doth it not freely. Answ. That which is concluded doth not follow, because God of his free grace giveth this satisfaction it self, and applieth it unto us: Now he giveth a thing freely, who giveth the price of a thing for which the thing it self is given.
Answ. The names of affections, when they are attributed unto God by an Anthropopathy, they do not signifie any passion or change in God, but an unspeakable either dislike, or liking of the objects. God therefore is said to be mercifull, 1. Because he is against the destruction of his creature. 2. Because he doth those things which mercifull men are wont to do.1 Object. 2. God seemeth sometimes to rejoyce in revengement. Ans. He rejoyceth not in the revengement or punishment, but in the executing of his own justice.2 Object. 3. It seemeth in some places of Scripture, that Gods mercy doth not extend it selfe unto the wicked. Ans. This is to be understood of that degree of mercy wherewith he imbraceth his chosen: And yet he spareth also the wicked; neither rejoyceth at their destruction. Object. 4. But yet he saveth not all, whereas hee is able to doe it: Therefore he is not exceeding mercifull, neither mercifull towards all. Answ. He doth not save all for most just cause; for his mercy is so to be exercised, that it hinder not the execution of his justice. Object. 5. He doth not take mercy on any, or receive any into favour without the satisfaction of his Son: Therefore hee doth it not freely. Answ. That which is concluded doth not follow, because God of his free grace giveth this satisfaction it selfe, and applyeth it unto us: Now hee giveth a thing freely, who giveth the price of a thing for which the thing it selfe is given.