A64611:341
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.
1Some derive the original cause of sin from the destiny of the Stars, saying:2 I have sinned, because I was borne under an unlucky Planet. §23Others when they sin, and are rebuked for their sin, they make answer, Not I, but the Devil was in fault that committed this deed. §34Others, leaving excuses, directly cast the fault upon God, saying: God would have it so; for if he would not, I should not have sinned. §45Others, When God (say they) might have hindered me, and yet did not, himself is the author of my sin. With these and the like pretences it is no new thing for men to sharpen their blasphemous tongues against God: For our first Parents, when they had sinned, and were accused of their sin by God, they translate and pass over the fault committed from themselves to others, neither ingenuously confess the truth. Adam returneth the fault not so much upon his wife, as upon God himself: The woman (saith he) which thou gavest to be with me, she gave me of the tree, 6and I did eat: as if he should say, Except thou hadst joined her to me, I had not sinned. The woman simply imputeth the fault to the Devil, saying: The Serpent beguiled me, and I did eat. These are the false, impious, and detestable judgements concerning the original of sin, whereby the majesty, truth, and justice of God is grievously offended. For the nature of man is not the cause of sin: for, God created it good and perfect, according as it is said, And God saw all things which he had made, and lo they were very good. Sin is an accessary quality which took possession of man after the fall, and no substantial property; although after the fall it became natural, and is fitly so termed by Augustine, because now we are all borne in sin, 7and are by nature the children of wrath as well as others. But this point would be more amplified and enlarged.