A64611:220
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
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 Explication.
Having hitherto laid down and proved this Proposition, Mans nature is subject unto sin: the next question to be discussed is Whether it were so created by God; And if not so, What manner of nature was created in man by God; And, Whence sin entered and set foot in man. Wherefore the Common place of the Creation of man, and of the Image of God in man, is hitherto duly referred. Here also we are to make an Antithesis, or comparison of mans original excellency before his fall, and his original misery since the same, for these causes: §11. That the cause and fountain of our misery being discovered, it might not be imputed unto God: §22. That the greatness of our misery might the more appear. For look how much more open and eminent our original excellency is unto us, so much more obvious and evident is our misery; as also the benefit of our delivery is so much the more precious and honourable in our eyes, by how much the greatness of the evils, whence we are freed, is more apparent.
HAving hitherto laid downe and proved this Proposition, Mans nature is subject unto sin: the next question to be discussed is Whether it were so created by God; And if not so, What manner of nature was created in man by God; And, Whence sin entred and set foot in man. Wherefore the Common place of the Creation of man, and of the Image of God in man, is hitherto duly referred. Here also we are to make an Antithesis, or comparison of mans originall excellency before his fall, and his originall misery since the same, for these causes: §11. That the cause and fountain of our misery being discovered, it might not be imputed unto God: §22. That the greatnesse of our misery might the more appeare. For look how much more open and eminent our originall excellency is unto us, so much more obvious and evident is our misery; as also the benefit of our delivery is so much the more precious and honourable in our eyes, by how much the greatnesse of the evils, whence we are freed, is more apparent.