A64611:415
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.
1The first degree of liberty in man not yet fallen, was a mind lightened with the perfect and certain knowledge of God, and a will by the proper inclination and free motion thereof yielding perfect obedience unto God; but yet not so confirmed in this knowledge and inclination, but that it could decline and defect from that obedience by her own proper and free motion, if hope or show of any good to come by defecting were offered unto it: that is, the Will of man was free to good and evil; or freely chose good, but so, that it had an ability of choosing evil: so that it might persist in good, God preserving it; and might also fall into evil, God forsaking it. The former is proved from the perfection of the Image of God in which man was created; the latter is too evident by the event of the thing it self, and by testimonies of Scripture▪ God hath made man righteous; 2but they have sought many inventions. God hath shut up all in unbelief, that he might have mercy on all. In which words Paul testifieth, that God of especial deep wisdom confirmed not the first man against the fall, nor allotted him such a portion of grace, that he might not be seduced by the Devil, and moved to sin; but that he therefore permitted him to be seduced, and fall into sin and death, that as many as were saved out of the common ruin, might be saved by his mercy alone: For, if nothing be done without the everlasting and most good counsel of God, the fall also of our first Parents may be so much the less exempted from it, by how much the more God had precisely and exactly determined from everlasting concerning his chief work, even mankind, what he would have done.
1The first degree of liberty in man not yet fallen, was a mind lightened with the perfect and certaine knowledge of God, and a will by the proper inclination and free motion thereof yeelding perfect obedience unto God; but yet not so confirmed in this knowledge and inclination, but that it could decline and defect from that obedience by her owne proper and free motion, if hope or shew of any good to come by defecting were offered unto it: that is, the Will of man was free to good and evill; or freely chose good, but so, that it had an ability of chusing evill: so that it might persist in good, God preserving it; and might also fall into evill, God forsaking it. The former is proved from the perfection of the Image of God in which man was created; the latter is too evident by the event of the thing it selfe, and by testimonies of Scripture God hath made man righteous;