A64611:2250
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.
2. What mans conversion unto God is.
The Hebrew word signifying mans conversion, is Thescubah, the Greek word [Greek or Hebrew] and [Greek or Hebrew]. Some distinguish these two words,1 so that [Greek or Hebrew] in their judgement is spoken only of the repentance of the godly; and [Greek or Hebrew] signifieth also the repentance of the wicked; for, of Judas it is said, that he repented himself; where the word [Greek or Hebrew] is used: and, of Esau it is said, that he found no place to repentance, where the word [Greek or Hebrew] is expressed. Howbeit of God Saint ⟨p. 502⟩Paul saith, The gifts of God are *without repentance: and the Septuagint, when they speak of God, use either word indifferently: It * repenteth me that I have made Saul King. The holy One of Israel will not * repent. The difference therefore is very little or none at all, save that [Greek or Hebrew] importeth properly a change of the mind or understanding, and [Greek or Hebrew] insinuateth an alteration of the will and purpose. Now, in mans conversion there is a change of both these parts, the understanding and the will. The Latins have many appellations and names, whereby they express the same: For they call it Regeneratio, Renovatio, Resipiscentia, Conversio, Poenitentia. Among all these, the Greek [Greek or Hebrew] is very well interpreted in Latin by Resipiscentia; there being the same reason of both names. For, as the Latin Resipiscentia is derived from Resipisco, which signifieth to wax wise after we have done a thing; so the Greek [Greek or Hebrew] cometh from [Greek or Hebrew], which is also to wax wise after an error or fault committed; to re-call or retract our judgement and opinion, and to alter an evil purpose. Some render [Greek or Hebrew] by the Latin Poenitentia, that is, repentance, or penitency: and this Poenitentia is said to be derived either from Poenitet, which signifieth to be grieved, and to repent; or from Poema, which signifieth pain and punishment: because the grief which is in repentance, is as it were a punishment: or (as Erasmus is of opinion) from pone tenendo; as if to repent, were to apprehend and lay hold on a latter advisement, or to know and understand a thing after it is done. However it be, yet the name of Poenitentia, or repentance, is more obscure than the name of Conversio, or conversion.