A64611:2272
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.
7. In what the conversion of the godly differeth from the repentance of the wicked.
The name of Repentance is attributed as well to the wicked, as to the godly, because they both agree in some things; to wit, in the knowledge of sin, and the grief for sin: but in the rest there is great difference: §11In the impulsive cause of repentance, which is Grief. The wicked are grieved only for the punishment and torment ensuing, not for that they offend and displease God. So was Cain grieved only in respect of his punishment:2 My iniquity (that is, the ⟨p. 507⟩punishment of mine iniquity) is greater than I can bear. Behold, thou hast cast me out this day from the earth. Now the godly hate indeed the punishment, but they are grieved especially for that God is offended, and for their sin. So David;3 Against thee, against thee only have I sinned: my sin is ever before me. The good hate to sin, for the love they bear to virtue, the wicked for the fear they stand in of punishment. So in Peter was a sorrow and grief, for that he had offended God: in Judas for his torment ensuing, not for the Sin it self. This difference hath the Heathen Poet, Horace, described in this his Poem:4 The good avoid offence for virtues sake: The wicked to abstain base fear doth make.
THe name of Repentance is attributed as well to the wicked, as to the godly, because they both agree in some things; to wit, in the knowledge of sinne, and the griefe for sinne: but in the rest there is great difference: