A64611:2289
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
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.
2. The works of the regenerate and unregenerate differ, in that the good works of the regenerate are done after all the conditions before specified: but the good works of the unregenerate, though they be commanded by God, yet, 1. They proceed not of faith. 2. Are not joined with an inward obedience, and therefore are done dissemblingly, and are mere hypocrisy. 3. As they proceed not of the right cause, that is, of faith; so are they not referred to the chief end, which is Gods glory. Therefore they deserve not the name of good works.
2. The works of the regenerate and unregenerate differ, in that the good works of the regenerate are done after all the conditions before specified: but the good works of the unregenerate, though they be commanded by God, yet, 1. They proceed not of faith. 2. Are not joyned with an inward obedience, and therefore are done dissemblingly, and are meere hypocrisie. 3. As they proceed not of the right cause, that is, of faith; so are they not referred to the chief end, which is Gods glory. Therefore they deserve not the name of good works.
3. This difference which appeareth in the works of the godly and the wicked, confirmeth also that the moral works of the wicked are sins, though yet not such sins, as those are, which in their own nature are repugnant unto Gods law. For these are sins by themselves, and in their own kind: but those other are sins only by an accident, namely, by reason of defect, because they neither come of faith, neither are done for Gods glory. Wherefore this consequence is not of force: All the works of the wicked and Paynims are sins. Therefore they are all to be eschewed. For the defects only are to be eschewed, not the works.
3. This difference which appeareth in the works of the godly and the wicked, confirmeth also that the morall works of the wicked are sins, though yet not such sins, as those are, which in their own nature are repugnant unto Gods law. For these are sins by themselves, and in their own kind: but those other are sins only by an accident, namely, by reason of defect, because they neither come of faith, neither are done for Gods glory. Wherefore this consequence is not of force: All the works of the wicked and Paynims are sins. Therefore they are all to be eschewed. For the defects only are to be eschewed, not the works.