A64611:1313
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.
If any demand what the will of Christ herein was, whether he had a will to die for all; he is answered by the same distinction. For as he died, so would he die.1 As therefore he died for all, in respect of the sufficiency of his ransom; but for the faithful alone, in regard of the efficacy of the same: so would he also die for all in general, as concerning the sufficiency of his merit; that is, he would in most sufficient manner demerit for all, by his death, grace, righteousness, and life everlasting; seeing he would that nothing should be wanting on his part, that there should be no defect in his merit, that so all the wicked and reprobate might perish without excuse: But for the elect alone he would die, as touching the efficacy of his merit; that is, he would not only sufficiently merit grace and salvation, but also effectually impart them on the elect alone; namely, he would give unto them faith and the holy Ghost, and accomplish or effect in them, that they should apply unto themselves by faith, the benefits of his death, and so obtain the fruits thereof. In this sense Christ is well said to have died in a different manner for the faithful and unfaithful. Neither hath this interpretation any inconvenience consequent thereon; but accordeth not only with Scripture, but even with very experience also: both which testify unto us, that the salve of sin and death is most sufficiently and plentifully offered in the Gospel unto all; but it is applied, and it cureth the faithful alone. The whole current of Scripture restraineth the efficacy of redemption to some particulars only, as to Christs sheep, to the elect, and to the believing: whereas on the other side it apparently abandoneth and sequestereth from the grace of Christ the reprobate and unfaithful, as long as they remain such: What concord hath Christ with Belial? or what part hath the believer with the infidel? Again,2 Christ prayed for the Elect only and believing, and such as hereafter should believe on him: I pray not for the world, but for those whom thou hast given me. If Christ would not pray for the world, to wit, for the unfaithful, much less would he so die for them,3 as by his death to effect their salvation: For it is a less thing to pray for a man, than to die for him: