A64611:867
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.
The Explication.
1The doctrine which treateth of Gods providence is joined with the place which treateth of the creation; because the providence, that is, the preservation and government of things created, doth not differ from the creation in the thing it self; (for that there is but one and the same will or power, or action of God whereby things both begin to be and continue;) but they differ in consideration only: For the omnipotent will of God is called creation, in respect of the beginning, when things, by the force and power of his will, took their being: it is called providence, as by the self-same power things are preserved: Wherefore, Providence is the continuance and accomplishment of creation, or, creation it self continuated and perpetuated. For we may not imagine that the creation of the world is like to the building of a ship, which the Ship-wright, as soon as he hath finished it, committeth to the government of some Pilot: but we must hold this as a grounded truth, that as nothing had ever been, except God had created them; so neither could they retain and keep their being, neither their force of working, neither the very operation it self or motion, no, not the space of one moment or minute of time, if God did not preserve and move them effectually: And therefore the Scripture it self often joineth the preservation and continual administration of things with their creation; and from hence reasoneth for Gods providence. And God is called Jehovah, 2not only because he once gave to every thing, both small and great, their being; but also because he maintaineth it in all, and moveth them so, as that he not only seeth what is done in all things, but also causeth and inclineth them to do that which he from everlasting would every of them to do. And by this his providence he governeth, administereth, ruleth, and preserveth all things that they be not brought to confusion. We cannot therefore have a full and perfect knowledge of the creation, except we join with it the doctrine of providence. Touching providence these three things are principally questioned: