A64611:454
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.
For the Baptism of water, by reason of the word of promise adjoined, signifieth and sealeth to the faithful a cleansing by the blood of Christ, which is most perfect, and presenteth us in this life unblameable before God: and a cleansing by his Spirit, which is begun in this life, and perfect in the life to come; and therefore cannot pacify and quiet our conscience.
For the Baptisme of water, by reason of the word of promise adjoyned, signifieth and sealeth to the faithfull a cleansing by the bloud of Christ, which is most perfect, and presenteth us in this life unblameable before God: and a cleansing by his Spirit, which is begun in this life, and perfect in the life to come; and therefore cannot pacifie and quiet our conscience.
There are also objections against the second part of the former doctrine, concerning the third degree of liberty; by which objections they contend, that it is in the power of the regenerate, either to persevere in righteousness, or to depart from it. Object. 1. They who have liberty (say they) to choose good, have liberty to persevere▪ The regenerate have liberty to choose good. Where the Spirit of the Lord is, there is liberty: 1Therefore they have power to persevere. Answ. If the conclusion of this reason be rightly meant, the whole reason may be granted, to wit, That the regenerate have so far forth liberty to persevere, as they are lightened and guided by the holy Ghost: For the liberty which they have to choose good, dependeth upon his working and motion. But if it be meant, that the godly have this liberty either always, or so, that this perseverance dependeth of themselves, there will be more found in the conclusion, then was in the premisses: and that for two causes: 1. Because they have liberty always to persevere, who are never destitute of the guiding of the holy Spirit: which shall be in the life to come. 2. Because their liberty also to good, who are never forsaken of the holy Spirit, yet dependeth not of themselves, but of God. But here they reply: He that is not forsaken of the holy Ghost, except himself first with-stand the motion of the holy Ghost, hath always the aide and assistance of the holy Ghost ready, that he may persist in that good which he purposeth; But the godly are not forsaken of the holy Ghost, unless themselves first with-stand him: Therefore they have always the assistance of the holy Ghost ready, that they may persevere. But he who hath this, hath in his own power to persevere, or to decline: because the cause is in his own will alone why he doth either obey or resist the Spirit moving him. When we deny the Minor of this reason, they prove it thus: The justice of God doth not inflict punishment, but on those who sin; but to be forsaken of the holy Ghost, is a punishment of sin and unthankfulness: Therefore no man is forsaken of the holy Ghost, but who hath first deserved that forsaking through his own stubbornness. The answer hereof is double: