A64611:901
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.
Now,1 Of evil of crime or offence, there is another consideration: For, These, as they are sins, or evils of crime, are not considered as good. And Saint James saith of them, Let no man, when he is tempted (that is, when he is solicited to evil) say, that he is tempted of God: Therefore God neither intendeth them in his counsel and purpose, neither alloweth, nor worketh, nor furthereth, but only suffereth or permitteth them to be done of devils and men; that is, doth not hinder them from being done, when yet he could hinder them: partly to show in punishing them his justice, and partly to show in pardoning them his mercy:2 The Scripture hath concluded all under sin, &c. For the same purpose have I stirred thee up, &c. But in the mean season the forsaking of his creature, or depriving him of divine light and rightness, and the action it self, which devils and men sinning do against the law and will of God, he notwithstanding by his general providence and efficacy willeth and moveth; but to such an end as doth best agree with his nature, law, justice and goodness, whether it be known or unknown to us: Therefore sins are truly said to be done, not by the will or working, but by the permission of God. The word permission in this place is to be retained, because both it and others of the same force are sometimes found in the Scripture;3 as, Therefore suffered I thee not to touch her. God suffered him not to hurt me. He suffered no man to do them wrong. These now are the nations which the Lord left, that he might prove Israel by them. Who in times past suffered all the Gentiles to walk in their own ways. But yet we must expound it aright out of the Scriptures, lest we detract from God a great part of the government of the world, and humane affairs: For God neither willeth, nor willeth not sins simply; but in some respect he willeth, and in some respect he willeth not, but only permitteth them. Which, that it may the better be understood,4 we must know, that in every sin or evil of crime are two things; namely, The material, or subject, and the formal; that is, the corruption it self, or defect of rightness, sticking and inherent in the subject. The subject is a thing positive, or a thing in nature, as an inclination, action; and therefore doth it partake of the nature of good, and is wrought and moved by God: