A64611:445
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.
Object. 1. The Works of Christ and the holy Spirit, say they, cannot be impure, and not please God. The good works of the regenerate, Christ worketh in them by his Spirit. Wherefore it is necessary, and must needs be, that they are pure and perfect, and please God, even as they are considered in themselves. For God cannot condemn his own works, although he examine them according to the rigour of his judgment. 1We answer to the Major: The works of God are pure, and worthy no reprehension, as the works of God, and such as God worketh; but not as they are depraved by the creature: neither are they always pure, which are not the works of God only, but the creatures also: For these, as they are of God, are void of all fault: but as they are done by the creatures, they are good also, and without reprehension, if the creature, by which God worketh them, be perfectly conformable to the will of God: but impure and unperfect, and according to the sentence of the Law, subject to damnation, if the creature, by which God worketh them, be corrupt and vicious, that is, depraved by the not knowing of God, and by averting from God.
Object. 1. The Workes of Christ and the holy Spirit, say they, cannot be impure, and not please God. The good workes of the regenerate, Christ worketh in them by his Spirit. Wherefore it is necessary, and must needs be, that they are pure and perfect, and please God, even as they are considered in themselves. For God cannot condemne his owne workes, although he examine them according to the rigour of his judgment. 1We answer to the Major: The workes of God are pure, and worthy no reprehension, as the workes of God, and such as God worketh; but not as they are depraved by the creature: neither are they alwayes pure, which are not the workes of God only, but the creatures also: For these, as they are of God, are voide of all fault: but as they are done by the creatures, they are good also, and without reprehension, if the creature, by which God worketh them, be perfectly conformable to the will of God: but impure and unperfect, and according to the sentence of the Law, subject to damnation, if the creature, by which God worketh them, be corrupt and vicious, that is, depraved by the not knowing of God, and by averting from God.
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