A64611:1756
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. 4. That which is required in those who are to be justified; without the same, faith doth not justify: Good works are required in those who are to be justified: Therefore without good works faith doth not justify: and so faith alone doth not justify. Ans. Here also is the same fallacy.1 For the particle without, is ambiguously and doubtfully taken. For in the Major it is taken thus: Faith without it, that is, being without it, doth not justify. For though it be not, or exist not alone, but is always united and coupled with charity, whereby it worketh: yet it justifieth alone, that is, it alone hath the act of embracing and applying to it self Christs merit. The Minor also of this objection is more at large to be explained, that it may the better be rightly conceived. In them who are to be justified faith and works are required, but not after the same manner. Faith with her proper work (without which it cannot be considered) is required as a necessary instrument, whereby we apply Christs merit unto us. But good works are not required, that by them we may apprehend Christs merit, and much less that for them we should be justified; but that by them we may show our faith, which without good works is dead, and is not known but by them: that is, good works are required as effects of faith, and, as it were a testimony of our thankfulness towards God. Whatsoever is necessarily co-herent with the cause, that is not therefore necessarily required to the producing of the proper effect of that cause. So good ⟨p. 391⟩works, although they are necessarily coherent and joined with faith, yet are they not necessary for the apprehension of Christs merit, that we should (over and besides faith) by them also apply the same unto us.
Object. 4. That which is required in those who are to be justified; without the same, faith doth not justifie: Good works are required in those who are to be justified: Therefore without good works faith doth not justifie: and so faith alone doth not justifie. Ans. Here also is the same fallacy.1 For the particle without, is ambiguously and doubtfully taken. For in the Major it is taken thus: Faith without it, that is, being without it, doth not justifie. For though it be not, or exist not alone, but is alwaies united and coupled with charity, whereby it worketh: yet it justifieth alone, that is, it alone hath the act of imbracing and applying to it selfe Christs merit. The Minor also of this objection is more at large to be explained, that it may the better be rightly conceived. In them who are to be justified faith and workes are required, but not after the same manner. Faith with her proper work (without which it cannot be considered) is required as a necessary instrument, whereby we apply Christs merit unto us. But good works are not required, that by them we may apprehend Christs merit, and much less that for them we should be justified; but that by them we may shew our faith, which without good works is dead, and is not known but by them: that is, good works are required as effects of faith, and, as it were a testimony of our thankfulnesse towards God. Whatsoever is necessarily co-herent with the cause, that is not therefore necessarily required to the producing of the proper effect of that cause. So good