A64611:522
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.
The Explication.
The exclusive particle only is added to the question, that the negative answer may prove true: For it was behoovefull that a creature should satisfy for the sin of a creature, but not such a one as was merely or only a creature; because such a one could not satisfy, as hereafter shall appear. Whereas, when we are to satisfy by another, the question is,§1 1Whether that other by whom we must satisfy may be any creature besides man. §22And that a mere and bare creature. Both of these is on good reason denied. The reason of the former is; Because God will not punish that in another creature which man hath committed: and this he doth according to the inviolable order of his justice. which permitteth not, that one creature offend, and another bear the punishment: The soul that sinneth shall die. This reason demonstrateth, that no creature but man could satisfy for man: that God could not be satisfied for the sin of man, no not by the utter and eternal destruction of heaven and earth, or the Angels themselves, and all creatures else whatsoever. The reason of the latter is; 1. Because the power and vigour of no creature is such, that it may sustain a finite and temporal punishment equivalent to infinite and eternal, due to the infinite crime of man: For sooner should the creature be wasted and consumed to nothing, then it could satisfy God by this means: For God is a consuming fire. If thou shalt mark what is done amiss,