A64611:1759
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. 7. Knowledge doth not justify: Faith is a knowledge: therefore faith doth not justify Ans. Knowledge alone doth not justify: But justifying faith is not a knowledge only, but also a confidence and sure persuasion, whereby, as a mean, we apply Christs merit unto us. And furthermore, knowledge and this sure persuasion are much different. Knowledge is in the Understanding, but this is in the Will:1 Therefore a sure persuasion or confidence is not only a knowledge of a thing; but also a will and purpose of doing or applying that which we know, and of resting in it; so that we are thereby secure, and take joy of heart therein. So then, to believe in God, is not only to acknowledge God, but also to have confidence in him. Else the Devil also hath a knowledge of God, and of his promises, but without confidence: Therefore his knowledge is no justifying faith, but historical only, whereof S. James speaketh, saying: The Devils believe and tremble. 2Of such a faith we easily grant the Papists argument, but not of a true and justifying faith.
Object. 7. Knowledge doth not justifie: Faith is a knowledge: therefore faith doth not justifie Ans. Knowledge alone doth not justifie: But justifying faith is not a knowledge only, but also a confidence and sure perswasion, whereby, as a mean, we apply Christs merit unto us. And furthermore, knowledge and this sure perswasion are much different. Knowledge is in the Understanding, but this is in the Will:1 Therefore a sure perswasion or confidence is not only a knowledge of a thing; but also a will and purpose of doing or applying that which we know, and of resting in it; so that wee are thereby secure, and take joy of heart therein. So then, to beleeve in God, is not only to acknowledge God, but also to have confidence in him. Else the Divel also hath a knowledge of God, and of his promises, but without confidence: Therefore his knowledge is no justifying faith, but historicall only, whereof S. James speaketh, saying: The Divels beleeve and tremble. 2Of such a faith we easily grant the Papists argument, but not of a true and justifying faith.