A64611:1760
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. 8. S. James saith, Ye see then, how that of works a man is justified, and not of faith only: Therefore faith only justifieth not. 1Ans. There is a double ambiguity in the words: and first in the word justified. For S. Jam. speaketh not of that justice whereby we are justified before God; that is, whereby we are reputed of God just for unjust: but he speaketh of that justice, whereby through our works we are justified before men; that is, are approved just, or are found to be justified. This is proved, 1. Out of the 18. verse; Show me thy faith by thy works, and I will show thee my faith by my works. Show it me (saith he) to wit, who am a man. Wherefore, he speaketh of manifesting our faith and righteousness before men. 2. Out of the 21. verse; Was not Abraham our Father justified through works, when he offered his Son upon the altar? 2This cannot be understood of justification before God. For the story testifieth that Abraham was reputed just by God, long before the offering of his Son. And Paul saith: Abraham was justified before God, not by works, but by faith. S. James his meaning is, that Abraham was justified before God, because it is written: Abraham believed God, and it was imputed to him for righteousness: 3but by good works and obedience towards God, he witnessed his justice before men. This is the first ambiguity in the word justified. The second ambiguity is in the word faith: For S. James, when he taketh away justification of faith, speaketh not of a true or lively faith, as Paul doth; but of a dead faith, which is a bare knowledge without confidence or works. This appeareth in those words: Even so faith, if it have not works, is dead in it self: and such faith he ascribeth to devils, who, questionless, have not true justifying faith. Lastly, in the 16. ver. he compareth that faith which he denieth to justify, with a dead body: but such is not true and justifying faith. The sum of all is: If the word justified in this text of James be understood properly of justification before God, then the name of faith there signifieth a dead faith: If faith be taken for true justifying faith, then the ambiguity rests in the word justified.
Object. 8. S. James saith, Yee see then, how that of works a man is justified, and not of faith only: Therefore faith only justifieth not.