A64611:1311
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.
1Others reconcile these Scriptures by a distinction of the sufficiency and efficacy of Christs death: For certain wrangling Sophists there are, who admit not this restriction of these general promises to the faithful alone: that is, they deny that the letter of Scripture enforceth any such restriction: and for proof of their conceit, they quote and allege certain places, which seem to impart redemption and salvation not only to the faithful, but to Hypocrites also and Apostates: as that of Peter; Denying the Lord which hath bought them. And, Hath forgotten that he was purged from his old sins: 2all which Scriptures, it is manifest, are to be understood ⟨p. 299⟩and interpreted either of the vain glorying of Hypocrites of their redemption and sanctification, or of the extent and sufficiency of Christs satisfaction. Wherefore, that we be not forced to maintain frivolous contention, with such crabbed perverse disputers, touching the restriction of these general promises before specified; and for more sound and ample answer unto those places concerning the redemption of Hypocrites, some choose rather (and not unfitly as I suppose) to interpret those Scriptures in show contrary one to the other, partly of the sufficiency, and partly of the application and efficacy of Christs death. They answer therefore that Christ died for all: And again, died not for all, in a diverse respect.3 1. Christ died for all men absolutely and without exception, as touching the sufficiency of the price which he paid. 2. Christ died not for all men, but for the elect alone, and the faithful, as touching the application, participation, and efficacy of his merit and Passion. The reason of the former is, because Christs ransom is of such weight and worth, that it may serve and be sufficient to purge and cleanse all the sins of all men; if at least all men would apprehend by faith this salve of sin. For it can no way be said that it is insufficient, lest this blasphemous inconvenience (which God forbid) should follow: That some cause of the destruction of the wicked, resteth in the defect of the merit of the Mediator. The reason of the latter is, because all the elect and faithful, and they alone, do by faith apply unto themselves the merit of Christs death, and by his application obtain the efficacy thereof, even their justification and salvation: