A64611:1755
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.
Object. 3. That which is not alone, doth not justify alone. Faith is not alone: Therefore faith doth not justify alone. Ans. If the conclusion be so understood, as it followeth out of the premisses, on this wise; Faith therefore doth not justify alone, that is, being alone; the argument is of force: For justifying faith is never alone, without works as her effects. Faith justifieth alone, but is not alone when it justifieth; having works accompanying it, as effects of it, but not as joint causes with it of justification. But if it be thus understood, Therefore faith alone doth not justify, meaning, that it hath not alone the act of justifying, which is the apprehending of Christs justice; then either the conclusion containeth more than the premisses enforce, or the Major is evidently false: For I alone may speak in a hot-house, and yet not be alone there. A thing may be not alone, but joined with others, and yet may alone have this, or that act. For example; The will is not alone, but joined with the understanding: yet it willeth alone. A mans soul is not alone, but joined with the body; yet it understandeth alone. It is commonly, and that rightly, called a fallacy of Composition, the reason being deceitfully composed. For the word, alone, is composed and joined in the conclusion with the Predicate, which is the word justify, but in the premisses it is joined with the Verb, is.
Object. 3. That which is not alone, doth not justifie alone. Faith is not alone: Therefore faith doth not justifie alone. Ans. If the conclusion be so understood, as it followeth out of the premisses, on this wise; Faith therefore doth not justifie alone, that is, being alone; the argument is of force: For justifying faith is never alone, without works as her effects. Faith justifieth alone, but is not alone when it justifieth; having works accompanying it, as effects of it, but not as joynt causes with it of justification. But if it be thus understood, Therefore faith alone doth not justifie, meaning, that it hath not alone the act of justifying, which is the apprehending of Christs justice; then either the conclusion containeth more than the premisses enforce, or the Major is evidently false: For I alone may speak in a hot-house, and yet not be alone there. A thing may be not alone, but joyned with others, and yet may alone have this, or that act. For example; The will is not alone, but joyned with the understanding: yet it willeth alone. A mans soule is not alone, but joyned with the body; yet it understandeth alone. It is commonly, and that rightly, called a fallacy of Composition, the reason being deceitfully composed. For the word, alone, is composed and joyned in the conclusion with the Predicate, which is the word justifie, but in the premisses it is joyned with the Verb, is.