A64611:2292
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. How good works may be done.
1This question must be unfolded and plainly expressed, because of the Pelagians, who attributed good works even to the unregenerate: and because of the semi-Pelagian Papists, who have coined preparative works of free will. Good works may be done, through the grace or assistance of the holy Ghost only, and that by the regenerate only, whose heart is truly regenerated of the holy Ghost by the faith of the Gospel; and that not only in their first conversion and regeneration, but also by the perpetual and continual government of the holy Ghost, who both worketh in them an acknowledgement of sin, faith, a desire of new obedience; and also doth daily more and more increase and confirm the same gifts in them. Unto this doctrine S. Jerome also consenteth: Let him be accursed (saith he) Who affirmeth the law to be possible without the grace of the holy Ghost. Wherefore out of this doctrine we learn, that men not as yet regenerated, are able to do no good, and that even the holiest men sin also, except the benefits and blessings of regeneration be continued. This we may see in Peter, and David. Without regeneration no one part of a good work can be so much as begun, because we are by nature evil, and dead in our sins:2 All our righteousness is as the cloth of a menstruous woman. In which saying also the Prophet comprehendeth himself, and even the holiest among men. If in the Saints themselves nought else but sin is found before God, what then in the unregenerate? What these are able to perform, we see in the Epistle to the Romans, in the two first chapters.
1THis question must be unfolded and plainly expressed, because of the Pelagians, who attributed good works even to the unregenerate: and because of the semi-Pelagian Papists, who have coyned preparative workes of free will. Good workes may be done, through the grace or assistance of the holy Ghost only, and that by the regenerate onely, whose heart is truly regenerated of the holy Ghost by the faith of the Gospel; and that not onely in their first conversion and regeneration, but also by the perpetuall and continuall government of the holy Ghost, who both worketh in them an acknowledgement of sin, faith, a desire of new obedience; and also doth daily more and more increase and confirm the same gifts in them. Unto this doctrine S. Jerome also consenteth: Let him be accursed (saith he) Who affirmeth the law to be possible without the grace of the holy Ghost. Wherefore out of this doctrine we learn, that men not as yet regenerated, are able to doe no good, and that even the holiest men sin also, except the benefits and blessings of regeneration be continued. This we may see in Peter, and David. Without regeneration no one part of a good work can be so much as begun, because we are by nature evill, and dead in our sins: