A64611:941
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.
1Repl. 1. Those things which are in their own kind sins, or unto which the definition of sin agreeth, they are in themselves sins. Many actions are in their own kind sins, as theft, lying, adultery, murder: Therefore they are sins in themselves. Ans. It is a fallacy, reasoning from that which is in some respect so, to that which is simply so. For, the whole argument is granted concerning actions prohibited by God, in respect of the creatures, as they are committed of them against the law of God known unto them, either by general or special commandment, or they are not done to that end principally, as thereby to do and execute the known will of God. The reason thereof is certain, and express in the Scriptures; because the will of God, revealed in his word, is the only and surest rule of goodness and rightness in the creatures. Wherefore, if those motions and actions accord to the will of God, they are in themselves good and pleasing to God: but those actions which disagree from his will, are in themselves sins, which God abhorreth and punisheth. Whatsoever is not of faith, is sin: that is,2 whatsoever resteth not on the certain commandment of God, neither is done to that end,3 as thereby to obey the known will of God. But the argument on the other side is false, if we respect the will of God moving and working all the motions and actions of all creatures. The reason is, for that God alone by his own nature can will, appoint, or do nothing that is unjust, whether he work by the good, or by the wicked: Because seeing he is most good, his will only is the rule of justice: and seeing he oweth nothing to any man, he cannot to any man be injurious. Wherefore to spoil another against the law and commandment of God, is sin in it self, and theft. But God commanding, by an especial commandment, the Israelites to spoil the Egyptians, it was not theft, but a work good in it self, both in respect of God,4 by this means punishing the unjustice of the Egyptians: as also of the Israelites doing it to this end, that they might obey therein the special will and commandment of God: which if they had done without this commandment, they had committed theft.