A64611:364
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.
Object. 2. God made Adam: Therefore he made sin. Answ. Sin is the corruption of nature created good of God, but not any creature made of God in man.1 God made man good; who by Satan's persuasion corrupted willingly that goodness which he received of God, so that now sin is mans, and not a creature of God created in man. Neither is the nature of man the cause of sin: for God, who created all things, and the very nature of man, created them all good;2 wherefore the very nature of man also was created good: but sin is an accidental quality which befell unto man in his fall, and after his fall, being even from the beginning such as now it is, but no substantial property, nor of the nature of man. Now indeed whereas we are borne in sin, sin is a natural property of men, 3according to the judgement of Augustine. But and if we say any man to be naturally evil, we say so, because of the original of the old sin, in which all our mortality now is borne.
Object. 2. God made Adam: Therefore he made sin. Answ. Sin is the corruption of nature created good of God, but not any creature made of God in man.1 God made man good; who by Sathans perswasion corrupted willingly that goodnesse which he received of God, so that now sin is mans, and not a creature of God created in man. Neither is the nature of man the cause of sin: for God, who created all things, and the very nature of man, created them all good;2 wherefore the very nature of man also was created good: but sinne is an accidentall quality which befell unto man in his fall, and after his fall, being even from the beginning such as now it is, but no substantiall property, nor of the nature of man. Now indeed whereas we are borne in sin, sin is a naturall property of men, 3according to the judgement of Augustine. But and if we say any man to be naturally evill, we say so, because of the originall of the old sin, in which all our mortality now is borne.