A64611:2429
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.
Servile fear, such as is of slaves or servants towards their Masters, is to shun punishment without faith, and without a desire of changing and amending this life, with a despair and shunning of God, and with a separation from him.1 The Son-like fear differeth from a servile or slavish fear: 1. Because this Son-like fear ariseth from a confidence and love of God. And therefore, 2. It principally shunneth not God himself, but the displeasing and offending of God: and, 3. It is certain of everlasting life. Servile fear, 1. Ariseth from a knowledge, and an accusing of sin, and from a feeling of Gods judgement and anger against sin: and, 2. Is a shunning and hatred of God, and punishment, and the judgements of God on sin, but not of sin it self. 3. And is so much the greater, how much the more certain expectation there is of everlasting damnation, and how much the greater despair there is of grace and the mercy of God. This fear of God is in the Devils, and in the wicked, and is that beginning of everlasting death, which the wicked feel in this life. I heard thy voice in the garden and was afraid. 2The devils believe and tremble. There is no peace unto the wicked. Wherefore it is an hatred and shunning, not of sin, but of God, and is repugnant to the faith and love of God. It is no• commanded, but forbidden in this Commandment.3 There is no fear in love, but perfect love casteth out fear; for fear hath painfulness: and he that feareth, is not perfect in love. Now, because in the Saints in this life, neither faith nor love ⟨p. 538⟩are perfect, but are often shaken with many tentations and doubts; therefore, albeit this son-like fear is begun in them, yet it is never in that purity, but that some servile fear is mingled with it. Examples hereof are rife and frequent in the Psalms, and in the book of Job. 4When I held my tongue my bones consumed, when I roared all the day. Mine iniquities are gone over mine head, and, as a weighty burden, they are too heavy for me: Mine heart panteth, my strength faileth me. Wherefore hidest thou thy face, and takest me for thine enemy?