A64611:627
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.
Temporary faith is to assent unto the doctrine of the Church, together with profession and joy therein, 1though not true and unfeigned; that is to say, not springing from a lively sense of the grace of God towards them, but of some other cause whatsoever: therefore it endureth but for a time, and in the instant of affliction vanisheth. Or, It is to assent unto ⟨p. 135⟩the heavenly doctrine which is delivered by the Prophets and Apostles, to profess it, to glory therein, and to rejoice in the knowledge thereof for a time; not for the application of the promise to themselves, to wit, not for any feeling in their hearts of Gods grace towards them, but for other causes; and therefore without any true conversion and final perseverance in the profession of this doctrine. This definition is drawn from the parable and words of Christ; He that receiveth seed in the stony ground, is he which heareth the word, and incontinently with joy receiveth it; yet hath he not root in himself, and dureth but a season: 2for as soon as tribulation or persecution cometh, &c. The causes of this kind of joy are in a manner infinite, and diverse in divers persons, yet all of them temporary; at whose fading, such faith also as is grounded on them flitteth and vanisheth. Hypocrites rejoice at the hearing of the Gospel,3 either because it is a new doctrine in their ears, or because it seemeth to sooth and flatter their affections whilst it disburdeneth them of mens traditions, as doth the doctrine of Christian liberty, of justification, &c. or because they haunt a licentious custom of sinning, or hunt after profits and commodities, whether public or private, as riches, honour, glory, &c. which then appeareth when the cross overtaketh them. For then, because they have no root, they are parched and wasted with the heat thereof. Thus hypocrites rejoice; they rejoice not as true believers, I mean, on a sense and feeling of Gods grace working in them, and on an application unto themselves of the blessings offered in the word; which one thing only in the faithful is the cause that they are rapt with exceeding true and perfect joy; and the removing of this cause sufficeth to make faith temporary.