A64611:347
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.
We conclude therefore, that sin hath his beginning not from God, who forbideth ⟨p. 67⟩evil, but from the Devil, and the free electron of man, 1which was corrupted by the Devils falsehood: And therefore the Devil, and mans corrupted will obeying him, are the most true cause of sin. This evil floweth from our first Parents unto all their posterity, so that sin hath not else-whence his beginning then from our selves, and our corrupt judgement and wicked will, and the suggestion of Satan: For an evil root, and that first corruption, bringeth forth of it a rotten branch agreeable to the nature thereof, which Satan now also setteth forward, and laboureth it, as it were plants, by his guiles and lies: but in vain doth he labour, except we yield our selves to be fashioned and dressed by him. That is called Original sin, which proceedeth from the first Original, that is, was derived from the first Patents into all by propagation or generation: for this sin we bring with us in our nature out of our mothers womb into this life; I was borne in iniquity 2and in sin hath my mother conceived me. And of the Devil Christ speaketh thus: He hath been a murderer from the beginning, 3and abode not in the truth, because there is no truth in him. When he speaketh a lye, he speaketh of his own: For he is a liar, and the father thereof.
We conclude therefore, that sinne hath his beginning not from God, who forbideth ⟨p. 67⟩evill, but from the Divell, and the free electron of man, 1which was corrupted by the Divels falshood: And therefore the Divell, and mans corrupted will obeying him, are the most true cause of sinne. This evill floweth from our first Parents unto all their pos•erity, so that sinne hath not else-whence his beginning then from our selves, and our corrupt judgement and wicked will, and the suggestion of Sathan: For an evill root, and that first corruption, bringeth forth of it a rotten branch agreeable to the nature thereof, which Sathan now also setteth forward, and laboureth it, as it were plants, by his guiles and lies: but in vaine doth hee labour, except we yeeld our selves to be fashioned and dressed by him. That is called Originall sinne, which proceedeth from the first Originall, that is, was derived from the first Patents into all by propagation or generation: for this sin we bring with us in our nature out of our mothers womb into this life; I was borne in iniquitie