A64611:2425
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.
IVThe love of God is, to acknowledge God to be exceeding good and exceeding bountiful and merciful; not only in himself, but also in us and towards us; and that therefore he doth employ his power, wisdom, justice, mercy, goodness to our salvation: and so, through the acknowledging of his infinite goodness towards us, to love God above all things, as that we more covet and desire our conjoining and conformity with him, and the execution of his will, then all other things whatsoever; and further, had rather leave and relinquish all things (love we them never so dearly) then be bereaved of his communion and fellowship, or offend him in any thing: and are ready to part with all other things (which we love) for his sake, and nothing is more cared for of us, then how we may do things grateful and acceptable unto him.2 For true love comprehendeth two things: 1. A desire of the safety and preservation of the thing which is loved. 2. A will to be joined with the thing we love, 3or to have it joined with us. Hereof-it is said, Thou shalt love the Lord thy God with all thine heart, &c. If any man come to me, and hate not Father and Mother, wife and children, yea, and his own life also, he cannot be my disciple.
IVThe love of God is, to acknowledge God to be exceeding good and exceeding bountifull and mercifull; not onely in himselfe, but also in us and towards us; and that therefore he doth imploy his power, wisdome, justice, mercy, goodnesse to our salvation: and so, through the acknowledging of his infinite goodnesse towards us, to love God above all things, as that we more covet and desire our conjoyning and conformity with him, and the execution of his will, then all other things whatsoever; and further, had rather leave and relinquish all things (love we them never so deerely) then be bereaved of his communion and fellowship, or offend him in any thing: and are ready to part with all other things (which we love) for his sake, and nothing is more cared for of us, then how we may do things gratefull and acceptable unto him.2 For true love comprehendeth two things: 1. A desire of the safety and preservation of the thing which is loved. 2. A will to be joyned with the thing we love,