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.

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

Ursinus, Zacharias, 1534-1583., Parry, Henry, 1561-1616,, Pareus, David, 1548-1622., A. R.,

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A CATECHISME OF CHRISTIAN RELIGION.

The first generall Part of Catechisme, touching the Misery of Man.

OF SIN IN GENERALL.

Quest. 8. Are wee so corrupt, that wee are not all apt to doe well, and are prone to all vice?

OF FREE-WILL.

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2. Whether there be any liberty in us, and what it is.

THat there is liberty of will in men it is proved: 1. Because man was made to the Image of God; and free-will is part of the Image of God. 2. By places of Scri∣pture: Page 83Let us make man in our Image, according to our likenesse.*God made man from the beginning, and left man in the hand of his counsell. 3. By the definition of that liberty, which agreeth to man; for man worketh upon deliberation, that is, freely, know∣ing, desiring, and refusing this or that object. And because the definition agreeth unto man, therefore also doth the thing which is defined agree to him.

*Object. 1. If there be in man liberty of will, the doctrine of Originall sin is overthrowne; for these are contrary: Not to be able to obey God, and, To have liberty of will. Ans. They are not contrary, because we have liberty to will and do good only in part, to wit, as we are regenerated by the holy Spirit; but not in whole and full, neither in that degree in which before the fall we had it, and shall have it in the life to come. Again, although the unregenerate are only able to will those things which are e∣vill; yet they will them upon deliberation, without constraint, even by their owne proper and inward motion; and therefore freely.

*Object. 2. He that hath not ability to chuse as well good as bad, hath not free-will and ar∣bitrement; but man hath not ability to chuse as well good as evill: Therefore hee hath not free-will. Ans. The Major consisteth of a bad definition of free-will: For the liberty of reasonable creatures consisteth in the judgement and deliberation of the mind or understanding, and in the free assent of the Will; not in a power to will as well good as evill, or contrary. The good Angels, by reason of the wisdome and right∣nesse of their judgement, and of the great and constant propension or readiness of their will to that which they know to be good and right, cannot will evill and un∣just things, but only things good and honest; and yet notwithstanding they most freely chuse and doe those things which are just: Right so, men by reason of their in bred ignorance, and corrupt judgement of those things which are to be done, and of the end, as also by reason of the stubbornnesse & frowardnesse of their will, can will only those things which are evill, which also they follow and pursue with exceeding willingnesse and pleasure, untill they are regenerated by Gods Spirit. Object. 3. That is free, which is ruled of none other but of it selfe only, or which is bound to none; Mans will is not ruled of it self only, but of another, and is bound to the Law: There∣fore it is not free. Answ. The Major is true, if it be meant of that liberty which is in God; but false, being meant of mans liberty: For, man to be ruled of none, is not liberty, but a shamefull barbarity, and a wretched slavery. But the true liberty of the creature is to be subject unto honest and just lawes, and to obey them: It is a power of living as thou wilt, according unto the Law of God. Object. 4. That which is a servant, and in bondage, is not free; but our will is a servant, and in bondage:*There∣fore our will is not free. Answ. There is an ambiguity in this reason; for it affirmeth that to be simply so, which is but in some respect and sort so: or the conclusion fetcheth in more then was in the premisses. That which is in bondage, is not free, that is, not in that respect or consideration as it is in bondage: Our arbitrement or will is in bondage, to wit, under sin: Therefore it is not free, that is, from sin, which it is not able to shake off by any force which it self hath, except it be freed and de∣livered by the grace of God. But thereof it followeth not; therefore simply no way it is free. For it is free, as touching the objects represented unto it by the understan∣ding: because it chuseth or refuseth them being once knowne; or suspendeth and forbeareth her action by her owne and proper motion, without constraint. The summe of all is: We grant the conclusion, if free be taken for that which hath abili∣ty to do those things which are good and pleasing to God: (for so far is it in servi∣tude under sin, and hath power only to sin) but we deny the whole, if free be taken for voluntary, or deliberative, which chuseth the objects represented unto it by vo∣luntary motion, not constrained or forced thereto by any externall agent.

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