A64611:2433
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.
1Unto Humility in the extremity of defect is opposed Pride, or arrogancy: which is to ascribe his gifts not to God, but to his own worthiness or ability, and therefore to stand in admiration of himself and his gifts, not truly to fear God, neither to acknowledge and bewail his defects; and so further to be aspiring to higher places and callings; and standing not upon God, but upon his own gifts, to attribute also to himself those things which he hath not, to attempt things above his power, and not belonging to his calling; to contemn and debase others in respect of himself, to yield to none, but to covet to excel, and be eminent above other, to refer his gifts and counsels principally to his own glory, to be angry with God and men, to fret and fume against God, when his desires and counsels are hindered, and also to accuse God of error and injustice, if Gods counsels agree not with the judgements and affections of men. More briefly thus: Pride ⟨p. 539⟩and arrogancy is for a man to admire himself and his own gifts, to attribute them to himself as chief causes of them, to intermeddle with other mens affairs, and fret and fume against God, if his will and desire be hindered. Hereof it is said,2 God resisteth the proud. All that are proud in heart are an abomination to the Lord. Unto humility, is opposed, in the extremity of excess, a feigned modesty or humility, which is a double pride: and it is to hunt after the praise and commendation of humility, by denying of those things outwardly, which yet a man doth in his mind attribute unto himself, either truly or falsely, and by refusing of those things which he most of all desireth, and covertly laboureth to compass. When ye fast, look not sour as the Hypocrites: for they disfigure their faces, that they might seem unto men to fast. Verily I say unto you, that they have their reward. Aristotle termeth it, feigned niceness, and those that are possessed therewith, counterfeit nice men. Some render the word there used by Aristotle, thus; Vain-glorious dissemblers. The words of Aristotle are these, They who dissemble in small and open matters, are called coy deceivers, and grow contemptible every where with men: and sometimes it is pride in men, as the wearing of Lacedaemonian attire, or cladding themselves in any course and vile apparel. Therefore counterfeit humility is double pride.