A64611:943
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.
which end they have, when as they execute the commandment of God either general or specials being moved by the cogitation of his commandment, whether they have, or have not any knowledge of the counsel and purpose of God, why he commandeth this or that thing to be done. And the action of creatures is evil, when hoth themselves are evil, as also when, being forsaken and not corrected by God, they do a thing without his commandment, or not to that end; as thereby to obey him. Wherefore that work, the working and doing whereof is ascribed by the Scripture both to God and to a corrupt and evil creature, must needs be good, in respect of God; and evil, in respect of the creature: neither what is evil in that work, may be attributed to God; neither what is good, unto the corrupt creature, but by an accident. So the afflicting or wasting of the Jews was in subject and matter one and the same work, which both God would, ordained, and wrought; and the Assyrians executed: yet in consideration and respect, it was not the same, but most diverse. For, in respect of God, purposing by this means to punish the sins of the Jews, it was the power and most holy work of God: in respect of the Assyrians, who were both wicked, cruel, ravenous, and bent not upon the will of God, which they were ignorant of, but on the fulfilling of their whole rapacity and hatred against the law of God, it was wicked robbery, the proper work of the Assyrians (as it is expressly showed, Isaiah 10.7.) which God neither would nor intended, nor wrought in the Assyrians. Wherefore neither the proper work of the Assyrians, can be attributed to God, nor the proper work of God unto the Assyrians, but by an accident; because namely in one and the same loss and waste which God brought upon the Jews by the Assyrians, the unjust work of the Assyrians did, by an accident, concur with the most just work of God. Even as a Judge is not therefore made a thief, nor a thief made a Judge, because a just Judge putteth to death a robber by an evil executioner, and a thief; but one and the same slaughter is a just punishment, in respect of the Judge; and murder, in respect of the executioner being a thief. So a Captain lawfully waging war, and laying waste the country of his enemies, doth well: but the wicked soldiers, who fulfil therein, and follow their own lusts, sin.
which end they have, when as they execute the commandement of God either generall or specialls being moved by the cogitation of his commandement, whether they have, or have not any knowledge of the counsell and purpose of God, why he commandeth this or that thing to be done. And the action of creatures is evill, when hoth themselves are evill, as also when, being forsaken and not corrected by God, they doe a thing without his commandement, or not to that end; as thereby to obey him. Wherefore that worke, the working and doing whereof is ascribed by the Scripture both to God and to a corrupt and evill creature, must needs be good, in respect of God; and evill, in respect of the creature: neither what is evill in that worke, may be attributed to God; neither what is good, unto the corrupt creature, but by an accident. So the afflicting or wasting of the Jewes was in subject and matter one and the same worke, which both God would, ordayned, and wrought; and the Assyrians executed: yet in consideration and respect, it was not the same, but most diverse. For, in respect of God, purposing by this meanes to punish the sins of the Jewes, it was the power and most holy worke of God: in respect of the Assyrians, who were both wicked, cruell, ravenous, and bent not upon the will of God, which they were ignorant of, but on the fulfilling of their whole rapacity and hatred against the law of God, it was wicked robbery, the proper work of the Assyrians (as it is expresly shewed, Esay 10.7.) which God neither would nor intended, nor wrought in the Assyrians. Wherefore neither the proper worke of the Assyrians, can be attributed to God, nor the proper worke of God unto the Assyrians, but by an accident; because namely in one and the same losse and waste which God brought upon the Jewes by the Assyrians, the unjust worke of the Assyrians did, by an accident, concurre with the most just worke of God. Even as a Judge is not therefore made a thiefe, nor a thiefe made a Judge, because a just Judge putteth to death a robber by an evill executioner, and a thiefe; but one and the same slaughter is a just punishment, in respect of the Judge; and murther, in respect of the executioner being a thiefe. So a Captaine lawfully waging warre, and laying waste the country of his enemies, doth well: but the wicked souldiers, who fulfill therein, and follow their owne lusts, sinne.