A64611:284
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.
This is not that little chink of which the Schoolmen so doubtfully dispute, to wit, of the deduction of our soul from our sinful Parents, and of the pollution of the soul by means of the body coupled therewith; but this is that wide gate, by which original sin violently rusheth into our nature, as Paul witnesseth, By one mans disobedience many were made sinners. Reply. 1. The privation or want of original righteousness is sin: 1But God inflicteth this punishment of privation, creating our soul in us bereft of those gifts, which otherwise he would have endowed it withal, if Adam had not sinned: Therefore herein God is the author of sin. Answ. There is in the Major a fallacy of Accident. This privation is sin in respect of Adam and us, sith that by his and our fault with might and main we pull it unto us, and greedily receive it; for that the creature should be destitute of righteousness and conformity with God, it is repugnant to the Law, and is sin: But in respect of God, it is a most just punishment of Adams and our disobedience, agreeable unto nature and the Law of God. Reply. 2. Yea, but God ought not to punish Adams offence with such a punishment, whereby he knew the destruction of all mankind would follow and ensue. Answ. Yea rather let Gods justice be satisfied, and let the whole world perish and come to nought. It behoved God, in regard of his exact justice and truth, to take vengeance in this sort on the pride of man; because the offending and displeasing of the highest good merited the most extreme punishment, that is, the eternal destruction of the creature; and God hath said, Thou shalt die the death. Now it is of his free mercy that out of this general ruin he saveth some, I mean the Elect through Christ.
This is not that little chinke of which the Schoolmen so doubtfully dispute, to wit, of the deduction of our soule from our sinfull Parents, and of the pollution of the soule by meanes of the body coupled therewith; but this is that wide gate, by which originall sinne violently rusheth into our nature, as Paul witnesseth, By one mans disobedience many were made sinners. Repli. 1. The privation or want of originall righteousnesse is sinne: 1But God inflicteth this punishment of privation, creating our soule in us bereft of those gifts, which otherwise he would have endowed it withall, if Adam had not sinned: Therefore herein God is the authour of sinne. Answ. There is in the Major a fallacy of Accident. This privation is sinne in respect of Adam and us, sith that by his and our fault with might and maine we pull it unto us, and greedily receive it; for that the creature should be destitute of righteousnesse and conformity with God, it is repugnant to the Law, and is sinne: But in respect of God, it is a most just punishment of Adams and our disobedience, agreeable unto nature and the Law of God. Repli. 2. Yea, but God ought not to punish Adams offence with such a punishment, whereby he knew the destruction of all mankind would follow and ensue. Answ. Yea rather let Gods justice be satisfied, and let the whole world perish and come to nought. It behoved God, in regard of his exact justice and truth, to take vengeance in this sort on the pride of man; because the offending and displeasing of the highest good merited the most extreme punishment, that is, the eternall destruction of the creature; and God hath said, Thou shalt die the death. Now it is of his free mercy that out of this generall ruine he saveth some, I meane the Elect through Christ.