A64611:2296
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.
4. How our works, though not perfectly good, please God.
IF our works were not acceptable unto God, they should in vain be performed. We must therefore know how they please him. Whereas then they are in themselves imperfect, and many ways defiled, they cannot of themselves please God, by reason of the exactness of justice which is in God. How beit they are acceptable unto him in Christ the Mediator through faith, that is, for the merit and satisfaction of Christ, imputed unto us by faith, and for his intercession with the Father for us. For as we our selves please God, not in our selves, but in his Son: so also our works, being imperfect and defiled in themselves, yet are accepted of God for the righteousness of his Son; wherewith, whatsoever is imperfect and unclean in them is covered, so that it cometh not into Gods sight. The person who is the Agent of good works, must first be acceptable to God, and then the works please him. Otherwise, the very best works of man, without faith, are not grateful unto God, but are an abomination unto him, because they are nothing but hypocrisy. And the works of the person which pleaseth God, so please God, as the person himself doth. Now, the person pleaseth God for the Mediators sake; that is, by the imputation of the righteousness, and sanctification or satisfaction of Christ, being clad therewith as with a garment before God: and therefore the works also of the person are for the Mediators sake pleasing and acceptable unto God. God doth not examine our imperfect justice and our works, as they are in themselves, ⟨p. 512⟩according to the strict rigour of the law, according to which he should rather condemn them; but regardeth and considereth them in his Son. Hence is it that God is said to have had respect unto Abel, 1and to his offering; to wit, in his Son, in whom Abel believed. Whence Christ also is called our High Priest, by whom our works are offered unto God.