A64611:360
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.
Likewise they object: That which is good, cannot by sinning corrupt it self, except it be some otherway corrupted: as it is said: A good tree cannot bring forth evil fruit: The will of the Devil & Adam, before the fall of both, was good: Therefore it could not corrupt it self by sinning, except it were by some other means corrupted. We deny the Major. For although the creature be good,1 yet God not preserving his goodness, that is, moving or willing that his will should be moved by outward objects, neither in the mean season lightning and governing the will with the knowledge of his own divine will, it is not only possible, but it must necessarily follow that he must sin, become an evil tree, and through his own will and fault avert himself from God, run to worse and worse, and purchase blindness, the just punishment of sin, both unto him and his:2 as it is said; Without me ye can do nothing.
Likewise they object: That which is good, cannot by sinning corrupt it selfe, except it be some otherway corrupted: as it is said: A good tree cannot bring forth evill fruit: The will of the Devill & Adam, before the fall of both, was good: Therefore it could not corrupt it selfe by sinning, except it were by some other meanes corrupted. We deny the Major. For although the creature be good,1 yet God not preserving his goodnesse, that is, moving or willing that his wil should be moved by outward objects, neither in the meane season lightning and governing the will with the knowledge of his owne divine wil, it is not onely possible, but it must necessarily follow that he must sin, become an evil tree, and through his owne wil and fault avert himselfe from God, run to worse and worse, and purchase blindnesse, the just punishment of sin, both unto him and his:2 as it is said; Without me ye can doe nothing.
- 1How the good will of man corrupteth it self.How the good will of man corrupteth it selfe.