A64611:959
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.
Out of this then which hath been spoken, we answer unto the argument, which was, That which is done by the unchangeable decree of God, is not done contingently, but necessarily: All things are done by the unchangeable decree of God: nothing therefore is done contingently, neither by fortune or chance, but all necessarily. First, we say, there is more in the conclusion than in the premisses, when the opinion of the Stoics is objected to the Church: For albeit the Church confesseth all events in respect of Gods providence, to be necessary: yet this necessity is not a Stoical fate and destiny; because the Church defendeth against the Stoics, both liberty in God governing things at his pleasure, and a changeableness in second causes; and showeth out of Gods word, that God could both now do, and from everlasting have decreed many things, which neither he doth, nor hath decreed. And therefore the Church also hath abstained from the name of fate, lest any should suspect her to maintain with the Stoics an absolute necessity of all things. Secondly,1 If removing Stoicism, yet notwithstanding the necessity of all things, and the abolishing of contingency, fortune, and chance, be objected: we make answer to the Major by distinguishing the words. For those things, which are done by the providence and decree of God, are done indeed necessarily; but by that necessity, which is by supposition, or of consequence, not by simple necessity or absolute: wherefore it followeth, that all things come to pass, not by simple and absolute necessity, but by that of supposition or consequence. And necessity of consequence doth not at all take ⟨p. 216⟩away contingency. The reason of this is: Because the same effect may have causes, whereof some may produce it by an order changeable, some by an unchangeable order; and therefore in respect of some it is contingent, and in respect of some, necessary. For as the originals or causes of contingency in things, are that liberty which is in the will of God, and Angels, and Men, and the mutable nature of the matter of the elements, together with the readiness or inclination thereof to divers motions and forms: so the cause of absolute necessity in God, is the very unchangeable nature of God;
Out of this then which hath been spoken, we answer unto the argument, which was, That which is done by the unchangeable decree of God, is not done contingently, but necessarily: All things are done by the unchangeable decree of God: nothing therefore is done contingently, neither by fortune or chance, but all necessarily. First, wee say, there is more in the conclusion than in the premisses, when the opinion of the Stoickes is objected to the Church: For albeit the Church confesseth all events in respect of Gods providence, to be necessary: yet this necessity is not a Stoicall fate and destiny; because the Church detendeth against the Stoickes, both liberty in God governing things at his pleasure, and a changeablenes in second causes; and sheweth out of Gods word, that God could both now doe, and from everlasting have decreed many things, which neither he doth, nor hath decreed. And therefore the Church also hath abstained from the name of fate, lest any should suspect her to maintaine with the Stoickes an absolute necessity of all things. Secondly,