A64611:1738
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 this Question is contained a prevention of an argument of the Papists, brought for justification before God for our works and merits. Obj. 1. Reward presupposeth merit; so that where reward is, there is also merit: for Reward and Merit are correlatives; whereof if one be put, the other is put also. But everlasting life is proposed as a reward for good works: Therefore also the merit of good works is everlasting life. Answ. The Major is sometimes ⟨p. 388⟩true as concerning creatures, as when men may merit or deserve of men. But neither always among men doth it follow that there is merit where there is reward: for men also oftentimes give rewards not of merit or desert. Now it is unproperly said of God, that he proposeth eternal life unto our works as a reward: for we can merit nothing at Gods hand by our works. Or if they thus press and urge their reason: Object. That is a merit whereunto a reward appertaineth: But a reward appertaineth to good works: Therefore by order of justice good works are merits. Answ. That is a merit whereunto a reward appertaineth by force of covenant or bond. But the reward of good works is of grace. In reward two things are to be considered: 1. Obligation, or binding. 2. Compensation, or recompensing. Here is no obligation, but compensation followeth works through grace. There is therefore a reward of works, because compensation followeth them; and God for this cause especially promiseth to reward our works: 1. To testify unto us, that good works please him. 12. To teach us that eternal life is proposed only to them that strive and labour painfully. 3. Because he will as surely give us a reward, as if we had deserved it. Hither may be referred all such like arguments of the Papists, whereby they labour to establish the merit of works.