A64611:908
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.
These Scriptures refer the cause of their indurating wrought by themselves, to an indurating wrought by God, that is, that therefore they would not the dismissing of the people, or the entering of a peace or league with them, because God did incline their wills to this, that they should not will it. 2. These Scriptures add further the final causes of this counsel and purpose of God; even that his enemies might be punished, and the glory of God magnified. For seeing God would the ends, he would also most justly the means, by which he would come unto them: the Kings notwithstanding, and people themselves neither respecting, nor knowing it, neither being enforced or constrained thereto, and therefore sinning, and perishing through their own fault and demerit. Moreover, by these few and other infinite places of Scripture, it is apparent, that God, though by his secret, yet effectual consent, motion, & instinct, doth most justly work those actions or works by his creatures, which they with sin perform: for because that they being destitute of the grace of the holy Ghost, either are ignorant of the will of God concerning those works: Or, when they do them, they respect not this, to execute the known will or commandments of God, but to fulfil their own lusts, against the law of God: Therefore they working together with God, work ill, when God worketh well by them. For neither do the creatures therefore sin, for that God doth by their will and actions execute his judgments (for then also should the good Angels sin, by whom God sometimes punisheth the wickedness of men) but because in their action they have no respect to Gods commandment, neither do it to that end, as thereby to obey God. Further, that God doth in such sort permit sin,1 as that he doth not enlighten their minds with the knowledge of his will, or doth not bend their hearts and wills (which by his arcane and secret efficacy, he inclineth whither himself listeth) unto this, as, for the obeying of God, to pursue or fly these or those objects; that is, doth not conform the wills of sinning creatures to his will,2 these sayings of Scripture witness: Whatsoever is not of faith, is sin. If there arise among you a Prophet or a Dreamer of dreams, saying, Let us go after other gods, thou shalt not hearken unto the words of the Prophet; for the Lord your God proveth you.
These Scriptures referre the cause of their indurating wrought by themselves, to an indurating wrought by God, that is, that therefore they would not the dismissing of the people, or the entering of a peace or league with them, because God did incline their wils to this, that they should not will it. 2. These Scriptures adde further the finall causes of this counsell and purpose of God; even that his enemies might be punished, and the glory of God magnified. For seeing God would the ends, hee would also most justly the means, by which he would come unto them: the Kings notwithstanding, and people themselves neither respecting, nor knowing it, neither being inforced or constrained thereto, and therefore sinning, and perishing through their owne fault and demerit. Moreover, by these few and other infinite places of Scripture, it is apparent, that God, though by his secret, yet effectuall consent, motion, & instinct, doth most justly work those actions or works by his creatures, which they with sin perform: for because that they being destitute of the grace of the holy Ghost, either are ignorant of the will of God concerning those works: Or, when they doe them, they respect not this, to execute the knowne will or commandements of God, but to fulfill their own lusts, against the law of God: Therefore they working together with God, work ill, when God worketh well by them. For neither doe the creatures therefore sin, for that God doth by their will and actions execute his judgments (for then also should the good Angels sin, by whom God sometimes punisheth the wickednesse of men) but because in their action they have no respect to Gods commandement, neither doe it to that end, as thereby to obey God. Further, that God doth in such sort permit sin,