A64611:902
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.
But corruption is not wrought by God, but came unto the subject by the will of devils and men forsaking God: Wherefore no sin can be, or be imagined, which is not in some good thing, and had adjoined unto it some consideration and respect of good. Otherwise, God for his infinite goodness would not suffer it to be done, neither should it be desired of any, neither should at all be: so that it is truly said, That there cannot be put any thing which is the chief and extreme evil, that is, such as doth take away good wholly: for it should not be desired but under some show and apparency that it had of good; neither should it have a subject wherein to be, and so should destroy it self. But albeit evil is always joined with good,1 and doth concur with it in the same actions or inclinations; yet these two things are diligently to be severed and discerned, neither is the work of the Creator to be confounded with the work of the creature sinning: lest either God thereby be made the cause of sin, or the greatest part of the government of the world and humane affairs be taken from him.
But corruption is not wrought by God, but came unto the subject by the will of divels and men forsaking God: Wherefore no sin can be, or be imagined, which is not in some good thing, and had adjoyned unto it some consideration and respect of good. Otherwise, God for his infinite goodnesse would not suffer it to be done, neither should it be desired of any, neither should at all be: so that it is truly said, That there cannot be put any thing which is the chief and extreme evill, that is, such as doth take away good wholly: for it should not be desired but under some shew and apparency that it had of good; neither should it have a subject wherein to be, and so should destroy it self. But albeit evill is alwayes joyned with good,1 and doth concurre with it in the same actions or inclinations; yet these two things are diligently to be severed and discerned, neither is the work of the Creatour to be confounded with the work of the creature sinning: lest either God thereby be made the cause of sin, or the greatest part of the government of the world and humane affairs be taken from him.
- 1Sin always is to be discerned from good.