A64611:486
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.
2. What are the causes of affliction.
The causes of punishment in the wicked are: 1. Sin, the impellent cause; that sin may be recompensed with punishment. 2. The justice of God, the principal efficient cause, inflicting punishment for sin. 3. Instrumental causes thereof are divers: Angels and Men, both good and bad, and other creatures, which are all armed against sin, and fight under Gods Banner.
THe causes of punishment in the wicked are: 1. Sinne, the impellent cause; that sin may be recompenced with punishment. 2. The justice of God, the principall efficient cause, inflicting punishment for sinne. 3. Instrumentall causes thereof are divers: Angels and Men, both good and bad, and other creatures, which are all armed against sin, and fight under Gods Banner.
1The causes of the Cross of the godly are:§1 2Sin; but otherwise then in the wicked: For the godly are afflicted for sin, not to satisfy Gods justice, but that sin may be acknowledged by them, and purged out from among them by the Cross. They are fatherly chastised for the acknowledgement of their falls, and these chastisements are unto them Sermons of repentance: When we are judged, we are chastised of the Lord. It is good for me, O Lord, that thou hast humbled me. But God giveth the reins to the wicked, that they may gallop to destruction; he endoweth them with the commodities of this life, & suffereth them to enjoy a short joy, thereby to show his love towards them, as being his creatures, and to convince them of unthankfulness,