A64611:2356
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. In what the Moral Law differeth from the Gospel.
4. In what the Morall Law differeth from the Gospel.
The declaration of this Question is many ways necessary, as by the difference of the Law and Gospel may appear. The doubt ariseth especially from the definition of the Law, where it is said, that the Law promiseth rewards to such as perform perfect obedience; and it promiseth them freely, because no obedience can be meritorious in the sight of God. In like manner also the Gospel promiseth everlasting life freely: so that the Law and Gospel seem not to differ. How beit there is a great diversity in them. The Law differeth from the Gospel: §11In the manner ⟨p. 524⟩of their manifestation. The Law is known by nature: the Gospel was after mans fall manifested from above. §22In their matter or doctrine. The Law propoundeth Gods mere justice; the Gospel propoundeth it jointly with mercy. Again, the Law teacheth what we ought to be that we may be saved, and what to perform; the Gospel teacheth how we may be such as the Law requireth, namely, in Christ. §33In their promises. The Law promiseth eternal life and all good things, with a condition of our own proper and perfect righteousness and obedience, remaining in us; the Gospel promiseth the same with a condition of faith and belief in Christ, whereby we embrace another's obedience, performed for us, to wit, the obedience of Christ. Now with this condition of faith, is joined by an indissoluble knot and bond, the condition of new obedience.