A64611:506
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.
But the question is moved especially concerning us, Whence we know this delivery to be possible; and, whether mans reason, without the word of God, may attain unto the knowledge thereof; and, whether Adam after his fall could have a perfect knowledge and assured hope of the same. Answ. That our delivery was possible,1 is now evident by the event and accomplishment thereof, and we know it by the Gospel or divine revelation: But humane reason knoweth no one tittle or jot of this delivery, or the manner whereby it was effected although probably it may be conjectured, that in humane reason it was not simply impossible; whereas there is no likelihood at all, 1. That so glorious and excellent a creature should be framed to eternal misery: or, 2. That God should authorise such a law, as could never be fulfilled. Which two arguments of mans brain are in themselves powerful and invincible: but mans reason, through her corrupt and weak judgment, giveth no credit to so apparent a truth, neither assenteth unto it, without the promise and grace of the holy Ghost; that is, is not able out of these two axioms and principles certainly and necessarily to infer, that he knoweth and hopeth for his deliverance out of pain and misery. As then they who are sequestered from the Church, and are ignorant of the Gospel, can have no knowledge or hope of delivery: so Adam after his fall, by the mere instinct and conduct of natural reason, without Gods especial revelation, and peculiar promise, could not possibly have intelligence or confidence thereof. For, sin being once committed, nothing could be conversant in his mind and understanding, nothing obvious to his eyes, but the severe and exact justice of God, which suffereth not sin to escape unpunished, and Gods unchangeable truth, which had pronounced,2 In what day soever thou eatest thereof, thou shalt die the death. Adam well perceived, that this Gods justice and truth must needs be satisfied with the perpetual ruin and destruction of the transgressor; and therefore out of this contemplation and consideration could collect no hold or hope of liberty. He might indeed probably gather, that a delivery might be compassed, if by any means this Gods justice and truth might be satisfied; but he could neither hope for it, nor conceive what manner of delivery it should be, or by whom it should be performed.
But the question is moved especially concerning us, Whence we know this delivery to be possible; and, whether mans reason, without the word of God, may attaine unto the knowledge thereof; and, whether Adam after his fall could have a perfect knowledge and assured hope of the same. Answ. That our delivery was possible,