A64611:210
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.
1This is the first and greatest Commandment. The love of God is called the first Commandment, because it is the spring and fountain of all the rest, that is, the impulsive, efficient, and final cause of obedience in all the rest: For, we therefore love our neighbour because we love God, and that we may declare in the love of our neighbour that we love God. In like manner it is called the greatest Commandment: §11. Because the object, which it immediately respecteth and considereth, is the greatest object,2 even God himself. §22. Because it is the end whereunto all the other Commandments are directed. For our whole obedience hath this only end, that we show our love towards God, and honour his name. §33. Because that is the principal worship of God whereunto the ceremonial worship was to yield and give place. For the Pharisees extolled the Ceremonial law above the Moral. Contrariwise, Christ calleth love the greatest Commandment, and preferreth the Moral law before the Ceremonial, because Ceremonies were appointed for love, and are to veil and submit themselves unto it. Object. Love is the greatest Commandment: therefore love is greater then ⟨p. 38⟩faith: therefore love justifieth rather then faith. Answ. Love is here taken in general for our whole obedience which we owe unto God, 3under which Faith is comprehended: which faith justifieth, not of it self, as it is a virtue in man, but with relation and reference to her object, I mean, the merit of Christ, as it appeareth, and applieth to it self that merit. But that love which in special is properly called love, is not the same with faith, neither justifieth it; because Christs justice is applied unto us, nor by love, but by faith alone.
1This is the first and greatest Commandement. The love of God is called the first Commandement, because it is the spring and fountaine of all the rest, that is, the impulsive, efficient, and finall cause of obedience in all the rest: For, we therefore love our neighbour because we love God, and that we may declare in the love of our neighbour that we love God. In like manner it is called the greatest Commandement: