A64611:1748
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.
This Question of the Catechism is a prevention of the Papists slander against the doctrine of Justification by faith. Ob. 1. Doctrine which maketh men secure and profane is not true, and therefore not to be delivered. But this doctrine of free justification by faith, maketh men secure and profane: Therefore it is not true, nor to be taught or delivered in the Church. Ans. Here is a fallacy of accident. If the doctrine of free justification by faith make men secure, this happeneth by accident. The natural effect of this doctrine, is an earnest desire of showing our thankfulness towards God. But this accident, objected by the adversaries of this truth falleth out, not because men do apply, but because men do not apply to themselves the doctrine of grace. Repl. 1. Even those things which fall out to be evil by an accident, are to be eschewed. But this doctrine maketh men by an accident evil: Therefore it is to be eschewed. Ans. Those things which fall out to be evils by an accident, are to be eschewed, if there remain no greater and weightier cause for which they are not to be omitted, which become evil to men through their own default. But we have necessary and weighty cause why this doctrine ought to be delivered, and by no means to be omitted: namely, the commandment and glory of God, and the salvation of the Elect. Repl. 2. That which cannot hart, we need not to eschew. But according to the doctrine of justification by faith, sins to come cannot hurt us: (because Christ hath satisfied for all, both which are past, and which are to come.) Therefore we need not to beware of sins to come. Now this is apparently absurd: Therefore the doctrine, whence this Consequent ariseth, is likewise absurd. ⟨p. 390⟩Ans. 1. We answer to the Major of this reason, that we need not beware and take heed of that which cannot hurt, namely, whether it be taken heed of, or no. But sins to come hurt not, that is, hurt not them which are heedful and penitent; yet they hurt them who are careless and unrepentant. 2. Therefore we also deny the Minor: for God is always offended with sins, and his displeasure is the greatest hurt that can befall man. Further, sins bereave us of conformity with God, and purchase bodily pains unto the faithful, howsoever eternal pains be remitted unto them.