A64611:2529
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
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.
1An unseasonable and untimely confession, that is, whereby, without any advancing of Gods glory, and without the furtherance of any ones safety, and without any necessity of discharging his calling or duty, there is stirred up either a derision and evil entertainment of the truth, or the fierceness and cruelty of the enemies against the godly. Such a confession, whereas it doth rather darken then set forth the glory of God; and rather hindereth, then furthereth the safety of the Church; swerveth plainly from the scope and end of true and lawful confession: and therefore is not a right using, but an abusing of Gods Name. Therefore Christ for biddeth it, Give not that which is holy to dogs. And Paul,2 Reject him that is an heretic after once or twice admonition, &c. Neither doth that cross this, which is said, Be ready always to give an answer to every man, that asketh you a reason of the hope that is in you; with meekness and reverence. For Peter willeth us to be always in a readiness, or furnished to make answer concerning the sum and grounds of Christian doctrine; and to repulse all slanders, and cavils, whereby the doctrine of the Gospel is traduced and defamed by the adversaries thereof; yet so, as that it is not necessary to utter and expound to every one, but unto all those which require a reason and an account of our faith, thereby either to learn it, or know it, or to judge of it. But whom we see once to scoff at the true doctrine, which hath been expounded and confirmed unto them sufficiently, if they again require a reason and account of our faith, we are not to make further answer. For so Christ himself, after he had sufficiently confessed and confirmed his doctrine by testimonies, answereth nothing unto the High-Priest and Pilate touching the false witnesses. And himself rendereth a reason of his silence: If I shall tell you, you will not believe me. 3Another reason is given by Isaiah: He was oppressed, and was afflicted, and did not open his mouth: that is, because Christ knew he was to suffer according to his Fathers will, after his cause was sufficiently defended, he is not careful of delivering his person from injuries, contumelies and punishments: for he knew that this obedience did tend to his fathers glory. But contrariwise, when the High-Priest adjureth him, he confesseth himself to be Christ;