A64611:2523
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.
13. All cursing and banning, whereby men speak impious things of God against their neighbour, as if he forsooth were their executioner, to revenge their quarrel. Now, to curse, is to wish any man evil from Gods hands. All cursing and banning, proceeding of hatred and thirst of private revenge to the destruction of our neighbour, is ungodly; because therein we desire, that God should become an executioner of our lusts and desires.2 In the Psalms, and else-where, there occur certain imprecations of the Saints against Gods enemies: but these are not simply to be condemned, because for the most part they are Prophetical denouncements of punishment against the unrepentant enemies of God. By their example execrations may at some times be lawful,3 but with these conditions: 1. If we wish evil to them, on whom God denounceth it, even to Gods enemies. 2. If we wish it in Gods cause, without any private hatred or desire of revenge. 3. If we wish it on condition; namely, if they prove incurable. 4. If we so wish it, that we delight not in their destruction, but only desire the advancement of Gods glory, and the preservation of the Church.
13. All cursing and banning, whereby men speak impious things of God against their neighbour, as if he forsooth were their executioner, to revenge their quarrel. Now, to curse, is to whish any man evill from Gods hands. All cursing and banning, proceeding of hatred and thirst of private revenge to the destruction of our neighbour, is ungodly; because therein we desire, that God should become an executioner of our lusts and desires.2 In the Psalmes, and else-where, there occurre certaine imprecations of the Saints against Gods enemies: but these are not simply to be condemned, because for the most part they are Propheticall denouncements of punishment against the unrepentant enemies of God. By their example execrations may at some times be lawfull,3 but with these conditions: 1. If we wish evill to them, on whom God denounceth it, even to Gods enemies. 2. If we wish it in Gods cause, without any private hatred or desire of revenge. 3. If we wish it on condition; namely, if they prove incurable. 4. If we so wish it, that we delight not in their destruction, but only desire the advancement of Gods glory, and the preservation of the Church.