A64611:424
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.
1Object. 2. God commendeth us for good works: Therefore good works are in our power and will. Answ. This is a fallacy, concluding of that which is no cause, as if it were a cause. God commendeth our good works, not because they are or can be performed of us, without our renewing by the holy Ghost; but because they are agreeable unto his Law, and good and pleasing unto him: yea, because they are his own gifts and effects in us, and we his instruments, unto whom he communicateth himself and his blessings: according as it is said, Whom he predestinated, them also he called. Repl. Who doth not in such sort work well, as that it is in his own power to do either well or ill, he deserveth neither commendation nor reward; but those good things which men do, are not in their power and arbitrement: Therefore they deserve not either commendation or rewards for their virtues. Answ. If the question be of desert, we grant the whole argument: For it is true, that no creature can deserve or merit ought at Gods hand; neither ought the praise, or commendation, or glory be given to us, as if the good which we do were of our selves, it being God which worketh whatsoever is good in all. But if they say, that neither reward or commendation is justly given, more is in the conclusion then was in the premisses: For God, to testify that righteousness pleaseth him, and to show forth more and more his bounty and goodness, doth adorn it with free rewards.
1Object. 2. God commendeth us for good workes: Therefore good workes are in our power and will. Answ. This is a fallacy, concluding of that which is no cause, as if it were a cause. God commendeth our good workes, not because they are or can be performed of us, without our renewing by the holy Ghost; but because they are agreeable unto his Law, and good and pleasing unto him: yea, because they are his own gifts and effects in us, and we his instruments, unto whom he communicateth himselfe and his blessings: according as it is said, Whom he predestinated, them also he called. Repl. Who doth not in such sort work well, as that it is in his owne power to doe either well or ill, hee deserveth neither commendation nor reward; but those good things which men doe, are not in their power and arbitrement: Therefore they deserve not either commendation or rewards for their vertues. Answ. If the question be of desert, we grant the whole argument: For it is true, that no creature can deserve or merit ought at Gods hand; neither ought the praise, or commendation, or glory be given to us, as if the good which we do were of our selves, it being God which worketh whatsoever is good in all. But if they say, that neither reward or commendation is justly given, more is in the conclusion then was in the premisses: For God, to testifie that righteousnesse pleaseth him, and to shew forth more and more his bounty and goodnesse, doth adorne it with free rewards.