A64611:904
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.
Wherefore the permission of sin is no idle permission, or a cessation & ceasing of Gods providence and working in the actions of the wicked, as if they did depend only upon the will of the creature: but this permission is of efficacy, and worketh. It is permission, as concerning the formal cause of sin, that is, corruption it self, which the creature hath of it self, not by any affection or working of God: but it is of efficacy, and working, as concerning the motion and actions of the creature sinning, which God effectually willeth, and moveth as also concerning the withdrawing of his grace, and the ends whereunto he destineth, directeth, and bringeth the actions of them that sin.1 God then is said to permit sin, §11. Because his will, whereby he will have some one work done by a reasonable creature, he doth not make known unto him. §22. Because he doth not correct and incline the will of the creature to obey in that work his divine will, that is, to do it to that end which God will, by either general or special commandment. These two are signified, when God is said to withdraw from his creature his grace, or special working; to forsake him: to deprive him of light or rightness, or of conformity with the law: to leave him in natural blindness and corruption: to will and permit, that, together with the action (which God worketh by his creature, and in respect of God most just) the sin of the creature may concur, by the coming whereof, that action in respect of the creature, is made evil, and highly displeasing God. §33. Because notwithstanding, God so moveth, inclineth, and ruleth by his secret and general providence the will and all the actions of the creature so forsaken, as that by the creature sinning, himself doth execute the most just decree of his own will. For such is the liberty, wisdom, goodness, and power of God, that no less by vicious, than by good instruments, he mo•t well, justly, and holily worketh what he will. Neither is Gods work, by reason of either the goodness, or badness of the instrument, more or less good: as neither the work of the wicked men is made good, for that God doth well use it. For God doing in all things what he will, willeth always, & doth that which is right.2