A64611:933
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 first, of confusions, and things disordered in nature.
NO confused or disordered things have their being, or are governed by the providence of God: But whatsoever things are under the Sun, are confused, 1because all are vanity: Therefore they are not ruled and governed by divine providence. Answ. The ⟨p. 208⟩2Major proposition, consisting of doubtful terms, is to be distinguished. No confuse things (true, if they be simply confuse) are governed by the providence of God, that is, the providence of God working them, as they are confuse. All things that are under the Sun, that is, humane things are confuse and vain: true, but not simply, so that no order and good at all lieth hid, and is found in that confusion. For if they were such, God, for his great goodness and justice, would not permit them to be done. Wherefore, if by the confusion of the world they collect and conclude, that there is no providence, there is more avouched in the conclusion, then was contained in the premisses; or they proceed from that which is in some respect so, to conclude the same to be simply and absolutely so. For whereas many things in the world are well ordered, as the celestial motions, the preservation of the kinds of all things, common-weals, the punishments of the wicked men, & many more, it may not by this argument be concluded of all things, but of those only, which are done against the order by God appointed, that they are not governed by his providence: but those things, in which a most manifest order doth appear, shall be an evident testimony of Gods wisdom and effectual working. But if then they conclude, that those disordered things are not ruled and governed of God; so also shall there be more said in the conclusion, than was in the premisses. For it followeth thereof, Not that the things confuse and troubled, but that the confusion or troubling of order, which is in them, is not of God: As the wicked were created of God, albeit their wickedness proceeded not from God, but from themselves. For every thing is not necessarily avouched of the concrete, or subject so qualified, which is affirmed of the abstract, or quality it self. Wherefore, if it be again replied, putting this Major, That disordered things are not, or are not ruled of God: and therefore many things in the world not done by his providence; even thus too, is the Major diversly faulty. For, 1.