A64611:1687
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.
4. For what cause everlasting life is given.
Everlasting life is given unto us, not for our works, either present or fore-seen,1 but for the alone free mercy of God, and his love towards mankind, and his will of showing his mercy in saving the Elect, for the alone satisfaction and merit of Christ, imputed unto us by faith, to this end, that God may be magnified of us for ever. The gift of God is eternal life through Jesus Christ our Lord. By grace we are saved through faith and that not of our selves; it is the gift of God. Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath ordained that we should walk in them. So God loved the world, 2that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life, &c. Wherefore the impellent or motive cause of everlasting life given unto us, is not any work of us men, either present, or fore seen in us. For before the beginning of eternal life, that is, before conversion, all our works merit eternal death: after the beginning thereof, that is, after conversion, they are effects thereof: and nothing is cause of it self. We are indeed brought unto it by many means: but the means, by which we are led of God unto eternal life, are one thing; and the cause, for which we are led unto it, another. The final cause or end, for which eternal life is given us, is, that the mercy of God might be acknowledged and magnified of us; To the praise of the glory of his grace, 3wherewith he hath made us accepted in his beloved. For the same cause God giveth us eternal life, for which he chose us.