A64611:686
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.
But if it were so, that fewer of the wicked did suffer punishment; yet those self same examples, though but a few, would testify that God is, and that he is displeased with the offences of others also who seem to be less punished. But this is not true, no not of any of them, that they are not punished in this life: for all those who are not before the end of this life converted to God, if punishment do not sooner overtake them, yet at length they die in despair; which punishment is more grievous then all the evils either corporal or spiritual, and is the beginning and testimony of everlasting punishment. Now in that this punishment is not sufficient, it doth therein agree with all, even the most tragical cases of the wicked: and therefore we are taught by the doctrine of the Church, that Gods le•ity which he doth not seldom use in this life towards the wicked, and his severity which he seemeth to show towards the godly, doth not at all weaken his divine providence and justice, but rather declareth his goodness, whiles by deferring of punishment, he inviteth the wicked to repentance; and by exercising the godly with chastisements and crosses, he perfecteth their salvation: and also it confirmeth the certainty of judgment after this life, wherein perfect satisfaction shall be made by the wicked to Gods justice.
But if it were so, that fewer of the wicked did suffer punishment; yet those self same examples, though but a few, would testifie that God is, and that he is displeased with the offences of others also who seem to be lesse punished. But this is not true, no not of any of them, that they are not punished in this life: for all those who are not before the end of this life converted to God, if punishment do not sooner overtake them, yet at length they die in despaire; which punishment is more grievous then all the evils either corporall or spirituall, and is the beginning and testimony of everlasting punishment. Now in that this punishment is not sufficient, it doth therein agree with all, even the most tragicall cases of the wicked: and therefore we are taught by the doctrine of the Church, that Gods le•ity which he doth not seldome use in this life towards the wicked, and his severity which he seemeth to shew towards the godly, doth not at all weaken his divine providence and justice, but rather declareth his goodnesse, whiles by deferring of punishment, he inviteth the wicked to repentance; and by exercising the godly with chastisements and crosses, he perfecteth their salvation: and also it confirmeth the certainty of judgment after this life, wherein perfect satisfaction shall be made by the wicked to Gods justice.