A64611:948
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 third Sophism, of contradictory Wills.
The third Sophisme, of contradictory Wils.
He that in his secret will will that to be done which he forbiddeth in his law, hath in him contradictory & flat repugnant wills: But God in his secret will will that to be done which he forbiddeth in his law, as robberies, spoils, rapes, murders: Therefore he hath contradictory wills. Ans. I. We grant the whole argument, if therein be meant these evil actions in such sort as they are committed against the Law by the creatures, and so become sins. For in this sense God neither willeth them, nor alloweth of them, but only as they are certain motions, and punishments of sin.Answ. 2. The Major is to be distinguished: He contradicteth, or is contrary to himself, who will and will not the same work, that is, in the same manner and respect: God will and will not the same, but in a diverse manner and respect. He will and worketh it, as ⟨p. 213⟩it is a motion and action, and also a punishment of sin, or any thing agreeing with his Law and justice, as a trial, or exercise, or martyrdom of the godly. He willeth not, neither alloweth or commandeth, nor worketh any thing, as by reason of the corruption of the instrument, by which he exerciseth his work: it swerveth from his divine justice and law. Now in a divers manner and respect, to will, and not to will the same, and yet to determine on that part, whereof the reasons seem strongest, is not in us, much less in God, absurd or repugnant. The waste of Israel, which the Assyrians wrought, God willeth as a punishment, which his justice of right did require: he willeth it not, but condemneth, and afterwards most grievously revengeth it in the Assyrians, inasmuch, as it was not the execution of Gods wrath, but a fulfilling of their own wrath and lusts against his law. So God willeth, that all should obey his word and be saved: 1. In respect of his love towards all: for he is delighted with the death of no man. 12. In respect of his commandment, and inviting of all to repentance. But he will not that all be converted and so be saved, in respect of his working or efficacy: that is, he commandeth all men indeed to repent and believe, and promiseth life to all that believe; but he doth not any where promise that he will work by his spirit in all, that they should believe and be saved.