A64611:2393
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.
3. The chief parts or points of this worship are, the true knowledge of God, faith, hope, love of God, fear of God, humility, and lowliness in the sight of God, and patience.
3. The chiefe parts or points of this worship are, the true knowledge of God, faith, hope, love of God, feare of God, humility, and lowlinesse in the sight of God, and patience.
4. God may be known of reasonable creatures, so far forth as he will manifest himself unto every one.
4. God may be knowne of reasonable creatures, so farre forth as he will manifest himselfe unto every one.
5. The knowledge of God is either simply and absolutely perfect, whereby God only knoweth himself; that is, the eternal Father, Son, and holy Ghost, know themselves in several, and each other mutually, and understand wholly and most perfectly their own infinite essence, and the manner of each persons existing, and being. For unto the perfect knowledge of an infinite thing, none but an infinite understanding can attain. Or, there is a knowledge of God belonging unto reasonable creatures, whereby Angels and Men know indeed the whole and entire nature and majesty of God, as being most simple: but they know it not wholly, that is, they so far only understand it, as he revealeth it unto them.
5. The knowledge of God is either simply and absolutely perfect, whereby God only knoweth himself; that is, the eternall Father, Son, and holy Ghost, know themselves in severall, and each other mutually, and understand wholly and most perfectly their owne infinite essence, and the manner of each persons existing, and being. For unto the perfect knowledge of an infinite thing, none but an infinite understanding can attaine. Or, there is a knowledge of God belonging unto reasonable creatures, whereby Angels and Men know indeed the whole and entire nature and majesty of God, as being most simple: but they know it not wholly, that is, they so far only understand it, as he revealeth it unto them.