A64611:727
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.
Now as he deferreth the punishment of the wicked, thereby to invite them to repentance: so he afflicteth the godly, §11. Because they yet retain many sins. §22. To prove and try them. §33. To confirm their faith in them. Object. But justice requireth, that never any good should be done to the wicked, who rather were presently to be punished. Answ. Except there be a reasonable and just cause why to defer their punishment. Repl. But yet no harm should ever be done to the good. Ans. Not to those who are perfectly good: But we in this life are not perfectly ⟨p. 162⟩good. Repl. We are perfect in Christ. Ans. And therefore we are not punished of God, but only chastised, proved, and exercised, that so at length we may be also perfect in our selves. §22. When men consider, that God doth not cause and bring to pass that no sin be committed, when yet he might most easily do it: but farther, that he punisheth sins which went before, with after sins, and passeth at his pleasure things from one to another, 1as the Egyptians goods to the Israelites; and yet these things to be forbidden us by his law: it seemeth unto them that God will, and doth some things contrary to his law. But these things are contrary to his law and justice, if they be done by men; but if God do them, they are most just, and most agreeable to his law: for creatures are bound one to another, one to provide for another's safety whatsoever he can; but God is bound to none. §33. Some, when they hear that God doth not give alike and equally to men who are all by nature equal, that is, the sons of wrath; when as he converteth and saveth some, hardeneth and condemneth others; they deem that by this reason accepting of persons is laid upon God. But these men mark not, that then it is unjust to give unequally to those who are equal, when a due and deserved reward is paid; and that God doth give his blessings unto men not of due, but of his free bountifulness. Repl. Those things which are done according to justice, are done as due: But that good should be done to those who are good, the order of justice requireth: Therefore good is done unto the good as due. Answ. All this is true, if we talk of creatures: but if of God, not so; because the Creator is bound to none, as the creatures are; neither can the creatures deserve any thing of God, as they may one of another.