A64611:1730
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.
1WE say, we are justified by faith alone: §11. Because we are justified by the object of faith only, to wit, by the merit of Christ, alone, besides which, there is no justice of ours, nor any part thereof. For we are justified freely for Christs sake, without works. There is nothing which can be our justice and righteousness before God, either in whole, or in part, besides Christs merit: only by receiving and believing another's justice we are justified; not by working, nor by meriting, but by an apprehension and acceptation only we are just and righteous. All works are excluded, yea faith it self as it is a virtue or work. §22. Because the proper act and operation of faith is, for a man to apprehend and apply unto himself Christs righteousness: yea, faith is nothing else than the acceptation it self, or apprehension of another's justice, or, of the merit of Christ. §33. Because faith only is the instrument, which apprehendeth Christs satisfaction. Hence it is evident, for what causes we are to retain the exclusive particle Only, 2and to maintain it against the Papists: namely, 1. For declaration of that which Paul speaketh, We are justified freely by grace, without works: likewise of that which Christ saith, Only believe. 2. That whatsoever works and merits of ours, or of others, may be excluded from being causes of justification; and faith may be understood only with relation and respect to Christs merit, which is our justice. 3. That not only our merits, but even faith it self may be wholly excluded from that which is received by faith: and the sense may be, we are justified by faith alone, that is, not by meriting, but only by receiving: as when we say; This poor man is enriched only by receiving the alms of charitable disposed people: where all works and merits, yea, the very receiving of alms (if it be considered as a merit) are excluded. Therefore Paul saith always, that we are justified