A64611:2293
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.
3. Whether the works of Saints be perfectly good.
The works of the Saints are not perfectly good or pure in this life: 1. Because the Saints, which do good works, do many things which are sins in themselves. for which they are guilty before God, and deserve to be cast out into everlasting ⟨p. 511⟩pains. Cursed be he that abideth not in all. Yea, the holiest men do many evil works, commit many sins and acts which are evil in themselves. Such was the sin of Peter, thrice denying Christ: and of David, murdering Uriah, committing adultery, willing to cover it, and numbering the people. 2. Because they omit many good things which they should do according to the law. 3. Because there is not that degree of goodness in those works that proceed from the Saints, which ought to be, and the exactness of the law requireth; for their good works are not so pure and good as God requireth: Yea, when the Saints perform most holy works, yet are they not perfect, but have always in this life defects, and are stained with sins. For faith, and the love of God and our neighbour, whence good works flow, are imperfect in us in this life. The effect then shall not be perfect, because the cause is not perfect: For we do not perfectly know and love God and our neighbour: and therefore neither do we so cheerfully and perfectly as we ought, perform these works unto God and our neighbour. I see another law in my members rebelling against the law of my mind. And this is the cause why the works of the godly cannot stand in the judgement of God. Seeing then all our works are imperfect, let us acknowledge and bewail our defects and infirmities, and so much the more hasten unto perfection.
THe works of the Saints are not perfectly good or pure in this life: 1. Because the Saints, which doe good workes, doe many things which are sins in themselves. for which they are guilty before God, and deserve to be cast out into everlasting