A64611:421
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 second degree of free-will is in man fallen, borne of corrupt parents, and as yet not regenerate. In this state the Will verily doth work freely, but it is carried to evil only, and can do nought else but sin. The reason is, because the privation of the knowledge of God in the understanding ensued on the fall, and the want of inclination in the heart and will unto obedience; in whose stead blindness and averseness from God succeeded, which man cannot shake off, unless he be regenerated by the holy Ghost. Briefly, it is the fitness and proneness in man after his fall, being unregenerate, to choose only evil. Of this blindness and corruption of mans nature after the fall it is said:2 All the thoughts of man are only evil. Can the Blackamoor change his skin? &c. Every man from his youth is given to evil, and their stony hearts cannot become flesh. A corrupt tree cannot bring forth good fruit. We were dead in our sins: by nature the sons of wrath. We are not able of our selves to think any thing as of our selves. With these testimonies concurreth every mans experience, and the weary sense of conscience, which proclaimeth, that we have no liberty and proneness of will to do that which is good; but too great freedom and readiness to practise evil,3 unless we be regenerate: as it is said, Convert thou me, and I shall be converted: Wherefore there is no love of God in us by nature; and therefore we have by nature no readiness to obey God.
1The second degree of free-will is in man fallen, borne of corrupt parents, and as yet not regenerate. In this state the Will verily doth worke freely, but it is carried to evill only, and can doe nought else but sin. The reason is, because the privation of the knowledge of God in the understanding ensued on the fall, and the want of inclination in the heart and will unto obedience; in whose stead blindness and aversnesse from God succeeded, which man cannot shake off, unlesse he be regenerated by the holy Ghost. Briefly, it is the fitnesse and pronenesse in man after his fall, being unregenerate, to chuse only evill. Of this blindnesse and corruption of mans nature after the fall it is said:2