A64611:1610
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.
1. What remission of sins is.
Remission of sins is, the purpose of God not to punish the sins of the faithful, and that for the satisfaction of Christ. Or, it is the pardoning of deserved punishment, and the giving or imputing of another's righteousness; to wit, the righteousness of Christ. But more fully it is defined on this wise: Remission of sins is the will of God, which to the faithful and elect imputeth not any sin, but remitteth to them both the blame and punishment of their sin; and therefore doth in like sort love them, as if they had never sinned, and delivereth them from all punishment of sin, and giveth them eternal life freely for the intercession and merit of Jesus Christ the Son of God, our Mediator. Now albeit God, for the merit of his Son, remitteth our sins to us; yet he afflicteth us as yet in this life, not thereby to punish us, but fatherly to chastise us. Neither yet because God doth not punish us for our sins, must we therefore think that he is not displeased with them; for he is highly displeased and offended with the sins also of his saints and chosen, although he punish them not in them, because he punished them in his Son: For God doth not so remit sins, as if he accounted them for no sins, or were not offended at them; but by not imputing them unto us, and not punishing them in us, and by reputing us just for another's satisfaction, which we apprehend by faith. It is all one therefore to have remission of sins, and to be just. Object. The law doth not only require us to avoid sin, but to do good also: Therefore it is not enough that our sin be forgiven, but also good works are needful and necessary that we may be just. Ans. The omission of good is all sin: he that can do good,1 and doth it not, is a sinner, and accursed. But God doth not hate us, neither hath he a will to punish us for those sins for which Christ hath sufficiently satisfied: in whom also we have remission of these, and all other our sins, so that by his only merit we are reputed just before God.