A64611:206
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
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.
With all thy heart. By the Heart in this place is understood all the affections, inclinations, and appetites or desires. Whereas then God requireth our whole heart, his meaning is, that he will have himself alone to be acknowledged, and reckoned our sovereign and supreme God, and to be loved above all things: that our whole heart rest on him, and not part thereof to be yielded unto him, and part unto another. Nay, his will is, that we match and compare nothing with him, much less prefer, and admit to share or partake one jot in his love. This the Scripture calleth, to walk before God with a perfect heart: whose contrary is, Not to walk before God with a perfect heart, to wit, to halt, and yield himself by halves unto God. Object. God alone is to be loved: therefore we ought not to love our neighbours, parents, and kinsfolks. Answ. It is a Sophism, which Logicians call a fallacy of accident, when we argue from the denial of the manner of any thing, to the simple and absolute denial of the thing it self: As in this present example, God is chiefly to be loved, and above all things; that is, in such manner, that there be nothing at all which we either prefer or equal with him, and which for his sake we are not ready presently to forgo. We ought to love our neighbour, our parents, and other things also; but not chiefly, not above God, not so that we rather choose to offend God then our parents; but after God, and for God.
With all thy heart. By the Heart in this place is understood all the affections, inclinations, and appetites or desires. Whereas then God requireth our whole heart, his meaning is, that he will have himselfe alone to be acknowledged, and reckoned our soveraign and supreme God, and to be loved above all things: that our whole heart rest on him, and not part thereof to be yeelded unto him, and part unto another. Nay, his will is, that we match and compare nothing with him, much lesse preferre, and admit to share or partake one jot in his love. This the Scripture calleth, to walk before God with a perfect heart: whose contrary is, Not to walk before God with a perfect heart, to wit, to halt, and yeeld himself by halfes unto God. Object. God alone is to be loved: therefore we ought not to love our neighbours, parents, and kinsfolkes. Answ. It is a Sophisme, which Logicians call a fallacy of accident, when we argue from the deniall of the manner of any thing, to the simple and absolute deniall of the thing it selfe: As in this present example, God is chiefly to be loved, and above all things; that is, in such manner, that there be nothing at all which we either prefer or equall with him, and which for his sake we are not ready presently to forgo. We ought to love our neighbour, our parents, and other things also; but not chiefly, not above God, not so that we rather chuse to offend God then our parents; but after God, and for God.