A64611:2288
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.
Now, honour comprehendeth love, reverence, obedience, and thankfulness. ⟨p. 509⟩Therefore to do any thing to Gods glory, is so to do it, that we may testify thereby our love, reverence, and obedience towards God, and that by way of thankfulness for benefits received. Hereunto must our works principally be referred, if we will that they be good and acceptable to God, namely, to Gods glory, not to our glory and profit. Otherwise they shall proceed from the love of our selves, not from the love of God. When as thou doest any thing, thou must not heed or ear what men speak, whether they praise thee or no; so that thou know that it pleaseth God: according to the saying of the Apostle;1 Do all things to Gods glory. But yet true glory we may lawfully desire and seek for: according to that, Let your light so shine before men, that they may see your good works. Briefly,2 in good works faith is required; because, except we be certainly persuaded that they are acceptable unto God, they are done with a contempt of God. The commandment is required, because faith hath an eye unto the Word: Wherefore, seeing there is no faith besides the Word, there can be no good works also besides the Word. Lastly,3 it is required that they be done to the glory of God, because if they be attempted with a desire of our own glory or profit, they cannot please God. By these former conditions all these works are excluded: §11. Which are sins in themselves, and repugnant unto Gods law, and his will revealed in the Word. §22. Which indeed are not repugnant unto the law, neither in themselves good or evil; but which may yet by an accident be made good or evil. Works not repugnant unto the law are made evil or sins by accident, when as they, being not commanded of God, but imposed by men, are done, with an opinion of worshipping God therein, or with the offence of our neighbour. These kind of works fail in these two former conditions of good works. §3