A64611:726
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.
as it is said,1 God is just in all his ways. God is no accepter of persons. §33. Gods divine will is the chief and perfect rule, and only square of uprightness; and therefore God alone, because he is exceeding good▪ cannot of his own nature will, or work any unjust thing: but the wills and actions of all creatures are so far just, as they are made by God conformable to divine will. Now although all confess God to be righteous and just, because God hath imprinted this notion and knowledge of him self among other in the reasonable creature: because he is perfectly good, and therefore is the rule of perfect righteousness: because he witnesseth by examples of punishments and rewards that he hateth and punisheth unjust things, and liketh the just: because he is the Judge of the world, to whom it belongeth to compose, or set, and administer all things in a just order: because lastly he oweth not any thing to any nature, but by the right of a Creator, it is lawful for him to dispose of all things at his will, and therefore cannot be to any injurious; as it is said, When ye have done all, say, 2We are unprofitable servants. Who hath given unto him first, and he shall be recompensed? Is it not lawful for me to do as I will with mine own? 3Yet notwithstanding it is far off that men should judge aright of the righteousness and justice of God without the doctrine of the Church, because they have not the whole knowledge, not so much as of the law, wherein God made known his justice, and can affirm nothing certain concerning the everlasting punishments of sins, and are altogether ignorant of the punishment which the Son of God sustained for sins. Moreover, mens minds are troubled, so that they doubt Whether all things be governed of God in a just and upright order: §141. When they see it go well with the bad, and ill with the good. And to this objection the doctrine of the Church only is able to make answer, which showeth that God deferreth the punishments of the wicked and the rewards of the good to another life; inviteth the ungodly by his mildness and lenity to repentance; proveth and confirmeth the godly by exercises and calamities; punisheth and chastiseth many for their sins who seem in mens judgments to be guiltless: It goeth therefore evil with the good, but not finally.