A64611:328
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.
The fifth division of sin.
The fifth division of sinne.
There is some sin which is of it self sin, and some which cometh to be sin by an accident. Sins of themselves, and in their own nature, are all those things which are forbidden in the Law of God; 1as are inclinations, motions, and actions disagreeing from the Law of God: yet they are not sins, as they are motions, nor in respect of God moving all things: (For motions, as they are mere motions, are good in themselves, and proceed from God, in whom we live, move, and have our being) but they are sins in regard of us, as they are committed by us against the Law of God: For in this sense of themselves, and in their own nature, they are sins. Sins by an accident are the actions of the unregenerate and hypocrites, which are indeed prescribed and commanded by God; 2but yet are displeasing unto him, because they are done without Faith and Repentance. Of this kind are all actions also of indifferency, which are effected with scandal: Whatsoever is not of faith, is sin. To them that are de•iled and unbelieving is nothing pure. 3Without faith it is impossible to please God: Wherefore all the virtues of the unregenerate; as the chastity of Scipio, the valour of Julius Cesar, the fidelity of Regulus, the justice of Aristides, &c. howsoever in themselves they are good actions, and enjoined by God, yet by occasion and accident they are sin, and displease God; both because the person, from whom those actions proceed, pleaseth not God, neither is reconciled unto God: and also because the actions themselves are not done after the same manner, neither to the same end which God would have them to be done; that is, they are not grounded on faith, nor wrought to the glory of God, which conditions and circumstances are so necessarily required to a good work, that without them our best actions are defects and sins: as, it is sin when a wicked man or an hypocrite prayeth, giveth alms, offereth sacrifice, &c. because he doth it not of faith, nor referreth it unto Gods glory: Hypocrites give,