A64611:297
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.
Such are all sins in the unregenerate, and some also in the regenerate; as errors in the foundation of faith, and slidings and fallings against their conscience, wherewith a sure confidence of remission of sins, and true and lively comfort cannot consist, unless they repent: for that they very regenerate may run head long into reigning sin, the doleful falls of those most holy men, Aaron and David, do sufficiently declare.1 Sin not reigning is that which the sinner resisteth by the grace of the holy Spirit, and is therefore exempt from eternal death, because he repenteth, and obtaineth remission by Christ. Such kind of sins are all the defects, inclinations, wicked desires, and many sins of ignorance, omission, and infirmity, which remain in the faithful, as long as they are in this life; which notwithstanding they acknowledge, bewail, and hate in themselves, yea they resist them, and pray daily that they may be forgiven them through Christ their Mediator, saying, Forgive us our debts: and therefore in these they hold fast and embrace faith and consolation in their Saviour ⟨p. 55⟩and Redeemer. If we say we have no sin, we deceive our selves, 2and there is no truth in us. It is no more I that do it, but the sin that dwelleth in me. There is no condemnation to them that are in Christ Jesus, which walk after the Spirit. Who can tell how oft he offendeth? Lord, cleanse thou me from my secret faults. That vulgar distinction of sin into Mortal and Venial sin, may be reduced unto this distinction of Reigning, 3and not reigning sin: For although all sin in his proper nature be Mortal, that is, deserveth everlasting death; yet Reigning sin may most fitly so be called, wherein whosoever persevereth, finally perisheth. Now it becometh Venial, that is to say, it effecteth not everlasting death, when in the regenerate resisting it by the grace of Christ it waxeth not reigning: not that of it self it deserveth remission, or that it is not worthy of punishment; but because it is by grace through Christs satisfaction pardoned unto them that believe, and is not imputed to them unto condemnation: according as it is said,4