A64611:2410
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.
1The Commandment then is, Thou shalt have no other gods before me. The end of this Commandment is the immediate, internal, or inward worship of God; that is, that we acknowledge the true God alone revealed in the Church, and give due honour unto him with our whole mind, will, and heart. Moreover, this Commandment is in such wise a negative, and denieth other gods, as that it containeth also an affirmation, thus; Thou shalt have none other gods: therefore thou shalt have me, that ⟨p. 533⟩Jehovah, which have manifested my self in my Church, thy God alone. Now to have God, 2is, 1. To know and acknowledge God, namely, that there is a God: that he is one God: that he is such a God, as he hath manifested himself in his Church, and that he is such a God also towards us. 2. To trust in God only. 3. With great humility and patience, to subject and submit our selves unto God. 4. To expect and look for all good things from God only. 5. To love God. 6. To reverence and worship God. Herein consisteth the obedience of this Commandment, whose parts are the virtues which follow immediately after the explication of the words of the Commandment.3 An other God is every thing to which the properties and works of God are attributed, though the thing it self have them not, and they be not agreeable to the nature of the thing whereunto they are attributed. To have other gods, is, not to have the true God; that is, either to have no God, or to have moe gods, or an other then the known God, or not to acknowledge God to be such unto us as he is manifested, or not to trust in God, not to subject and submit our selves unto God in true humility and patience, not to hope for all good things from him alone, not to love and fear him. The parts of this impiety are those vices contrary to these virtues whereof we purpose presently to entreat. Before me, or in my sight: as if he should say, Thou shalt have no other gods, not only in thy gesture, and words in the eyes of men; but neither shalt thou have strange gods in the closet of thy heart, because nothing is close and hidden from my sight, but lieth wholly open, and is altogether manifest unto me the searcher of the hearts and reins.