A64611:1733
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.
IN the former Questions the true doctrine of Justification hath been made manifest and confirmed. It followeth that we proceed to the confutation of the Popish doctrine, affirming that we are justified by works, or, partly by faith, and partly by works. The argument is thus framed: The justice which may stand in Gods judgement must be perfectly absolute, and agreeable on all parts with Gods Law. But our very best works in this life are imperfect, and stained with sin: Therefore our very best works cannot be our justice in the judgment of God, neither in part nor wholly. The Major of this Syllogism is evidently proved out of the law: He that doth these things, shall live in them. Cursed is every one, which abideth not in all things which are written in the book of the law to do them. The Minor is out of doubt:1 seeing we do many evil things, which we ought to leave undone; and we leave many good works undone, which we should do: yea, we mingle much evil with that good we do, that is, we do it amiss. The complaints and daily prayers of Saints are witness hereof: Forgive us our sins. Enter not into judgment with thy servant. Wherefore imperfect works can make no perfect righteousness.2 This is the first cause why we cannot be justified by our works; namely,3 §11. Because our justice should by this means be imperfect, seeing our works are imperfect. Many other causes there are: For, §22. Though our works were perfect, yet are they due debt, so that by them we cannot acquit our sins that are past. When ye have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.