A64611:293
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 second division of sin.
The second division of sin is thus:1 There is reigning sin, and sin not reigning. Reigning sin is that in which the sinner maketh no resistance by the grace of the holy Spirit, and is therefore subject to everlasting death, unless he repent, and purchase pardon by the death of Christ. Or, sin reigning is all sin which is repented of, and which is not resisted by the grace of the holy Spirit; and for which, not only according to the order of Gods justice, but also for the thing it self, he is guilty of eternal punishment who hath it. Of this it is said,2 Let not sin reign in your mortal bodies. Also, He that committeth sin, that is to say, he which of purpose sinneth, and delighteth therein, is of the Devil; where John speaketh of Reigning sin. It is called Reigning: 1. Because we pamper it, and become slaves unto it. 32. Because it hath rule over man, and maketh him guilty of eternal damnation.
THe second division of sin is thus:1 There is reigning sin, and sin not reigning. Reigning sin is that in which the sinner maketh no resistance by the grace of the holy Spirit, and is therefore subject to everlasting death, unlesse he repent, and purchase pardon by the death of Christ. Or, sin reigning is all sin which is repented of, and which is not resisted by the grace of the holy Spirit; and for which, not onely according to the order of Gods justice, but also for the thing it selfe, he is guilty of eternall punishment who hath it. Of this it is said,