A64611:304
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.
Heretofore it hath been said,1 That all sins are in their own nature mortal. Against this sentence some oppose that which is said, I will confess my wickedness unto the Lord, and thou forgavest the punishment of my sin. And A just man falleth seven times, and riseth again. Whence they gather, that there are some sins, the committers whereof continue still just; and therefore deserve not eternal death. But they reason amiss from that which befalleth to sin, but by an accident, to that which is by it self in sin: For it is true indeed, that there are many sins, for which the Saints do not lose holiness and righteousness, neither become obnoxious to the wrath of God. But this cometh to pass, not by the smallness, or nature of the sin, whatsoever it be, but by the grace of God, who doth not impute, neither will punish with eternal death those sins, which yet in their own nature deserved it. This doth the Prophet most evidently show in the same Psalm,2 when he saith, Blessed is he whose wickedness is forgiven. Enter not into judgement with thy servant: for in thy sight shall none that liveth be justified.
Heretofore it hath been said,1 That all sins are in their owne nature mortall. Against this sentence some oppose that which is said, I will confesse my wickednesse unto the Lord, and thou forgavest the punishment of my sin. And A just man falleth seven times, and riseth againe. Whence they gather, that there are some sinnes, the committers whereof continue still just; and therefore deserve not eternall death. But they reason amisse from that which befalleth to sinne, but by an accident, to that which is by it selfe in sin: For it is true indeed, that there are many sins, for which the Saints doe not lose holi••sse and righteousnesse, neither become obnoxious to the wrath of God. But this cometh to passe, not by the smalnesse, or nature of the sin, whatsoever it be, but by the grace of God, who doth not impute, neither will punish with eternall death those sins, which yet in their owne nature deserved it. This doth the Prophet most evidently shew in the same Psalme,2 when he saith, Blessed is he whose wickednesse is forgiven. Enter not into judgement with thy servant: for in thy sight shall none that liveth be justified.