A64611:2428
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 fear and love of God differ: For, 1. The love of God ariseth from a knowledge of Gods goodness: The fear of God ariseth from a knowledge of Gods justice, and of his power to punish sins, and of that right which he hath over all creatures. 2. Love pursueth good, to wit, God and our conjunction with him: wherefore the love of God is, not to abide to be bereaved of God, who is the chief good. But fear flieth evil, to wit, the displeasure and wrath of God, and our separation from him. Wherefore also the fear of God is, to beware that we offend not God. Moreover, the fear of God,2 which was in the nature of man uncorrupt, differeth from that which is now in the regenerate in this life, and which is in the blessed Angels and Saints in the celestial life. The fear of God, which is in the blessed in everlasting life, is a high detestation of sin and punishments, without grief, because neither any sin is in them, nor any punishment of sin; and they are assured that they shall never sin or be punished. He will destroy death for ever, and the Lord God will wipe away the tears from all faces. The fear of God, which is in the regenerate in this life, is an acknowledging of sin and the wrath of God, and an earnest grief for the sins committed, for the offending of God, and for those calamities which by reason of sins both we and others sustain, and a fear of future sins and punishments, and an earnest desire of flying and shunning these evils, by reason of the knowledge of that mercy which is showed unto us through Christ. Fear ye not them which kill the body, 3but are not able to kill the soul: but rather fear him, which is able to destroy both soul and body in hell. Fearest thou not God, seeing thou art in the same condemnation? 4This fear is commonly called Son-like fear,5 because it is such as Sons bear towards their Parents, who are sorry for the anger and displeasure of their Father, and fear lest they farther offend him, and be punished; and yet notwithstanding are always persuaded of the love and mind of their Father towards them: and therefore they love him, and for this love of him whom they have offended they are the more grievously sorry. So is it said of Peter. So he went out,