A64611:645
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.
Historical faith all they have, who are by profession of the Church, whether they be of the godly or reprobates; yea, and they also who are not members of the Church, but enemies, as devils and tyrants. Historical is a part of justifying faith: because there can be no assent or persuasion of a thing which is not first known. Object. Historical faith is a good work: The devils have historical faith: Therefore they have good works. Answ. Historical faith is a good work, if it be joined with an application of those things whereto it assenteth, that is, with confidence. Repl. Historical faith is a good work though it be not joined with confidence, because it is an effect of the Spirit of God: Therefore the devils have good works, even without peculiar application and confidence. Answ. Historical faith is a good work in it self,1 but it is made ill by an accident, for that the reprobate do not apply those things to themselves, which they know and believe to be true: Wherefore the devils are said to tremble; for that they do not think that God is towards them also such as ⟨p. 140⟩he is described in his word, good, merciful, &c. The sum is: As the substance it self of the devils, and other things which they retain still of their first creation; so also both the knowledge and faith which they have concerning divine matters, are in themselves very good, because they are the effects and gifts of God: but they are made evil by an accident, even by reason of their abusing of them, for that they refer them not to this end, as to show themselves grateful unto God the author of these good things, and to magnify him for them.2 Against this, That all the elect are said to have faith, some thus reason; Object. Many infants are of the elect, and yet have not faith: Therefore all the elect have not faith. Ans. They have not indeed actual faith, as men of ripe years; but they have a power or inclination to believe, which the holy Ghost, as it fitteth for their capacity and condition, worketh in them; for whereas the holy Ghost is promised unto infants, he cannot be idle in them: Wherefore that remaineth still which before was confirmed, That all the elect have faith. And further this I add, That faith is necessary for all the elect;3