A64611:253
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 were the causes of the first sin.
1The first sin of man sprang not from God, but from the instigation of the Devil, and from the free-will of man: For the Devil provoked man to fall away from God; and man, yielding to the enticing allurements of the Devil, freely revolted from God, and wilfully forsook him. Now, although God left man destitute in his temptation, yet he is not the cause of his fall, or sin, or destruction of man: For in that dereliction or forsaking of man, God neither intended, nor effected any of these; but he proved and tried man, to show how impotent and unable the creature is to do, or retain ought that is good, God not preserving and directing him by his Spirit: and together with his trial of man, he in his just judgement suffered the sin of man to concur, but he was no cause or efficient of it. Fleshly wisdom thus reasoneth against this doctrine: Object. Whosoever with-draweth grace in the time of temptation, without which the fall cannot be avoided, he is the cause of the fall; but God with-held from man his grace in the time of temptation, without which he could not but fall: Therefore God was the cause of the fall. Answ. The Major is true only of him, who with-holdeth grace, when he is obliged and bound not to with-hold it: and him, who with-draweth it from such a one as desireth it; not from such a one as wilfully rejecteth it: and of him, who of despite and malice with-draweth it. But it is not true of him, who is neither bound to preserve and maintain the grace which he sometime gave; and who with-holdeth it not from such a one as desireth to have it continued; but from him, who is willing he should so do, and voluntarily refuseth it: and, who denieth it not therefore, because he envieth the offenders righteousness and life eternal, or is delighted with the sin; but only to this purpose, to try him to whom he hath imparted grace: For he who forsaketh any man on this manner, is not the cause of sin, howsoever in him, who is thus forsaken, sin necessarily followeth this dereliction and with-drawing of grace. Now God in the temptation of man with-held his grace from him not after the former, but the latter manner here expressed: Wherefore God is not the cause of mans sin and destruction for with-drawing, but man for wilful rejecting of grace. Repl.