A64611:2412
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.
IThe knowledge of God is, so to judge of God as he hath manifested himself in his word and works, and to be moved and stirred up by that knowledge to a confidence, love, fear, and worship of the true God. How shall they believe in him of whom they have not heard? This is life eternal, that they know thee to be the only very God, and whom thou hast sent Jesus Christ. The extremes repugnant to this virtue are many.
IThe knowledge of God is, so to judge of God as he hath manifested himselfe in his word and works, and to be moved and stirred up by that knowledge to a confidence, love, feare, and worship of the true God. How shall they beleeve in him of whom they have not heard? This is life eternall, that they know thee to be the onely very God, and whom thou hast sent Jesus Christ. The extremes repugnant to this vertue are many.
- IVirtue, The knowledge of God. Rom. 10.14. John 17.3.Vertue, The knowledge of God. Rom. 10.14. John 17.3.
1The ignorance or not knowing of the true God and his will, which is, not to know those things of God, or to doubt of them, which we ought to know by the benefit of our creation, and by his manifestations. This ignorance is either natural, 2or engendered in men, which is of those things which we are ignorant of, or cannot understand through the corruption of our nature: or else it is a purposed or endeavoured ignorance, which is of those things that our conscience telleth us must be enquired after, neither yet do we enquire after them with an earnest desire, namely, with a desire of learning them, and of obeying God. Of both these ignorances it is said, There is none that doth understand, and seek God.