A14216:2549
The Sum of Christian Religion
The sum of Christian religion: delivered by Zacharias Ursinus in his lectures upon the Catechism authorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolved the questions of whatsoever points of moment, which have been or are controversed in divinity. Translated into English by Henry Parry, out of the last & best Latin editions, together with some supply of wa[n]ts out of his discourses of divinity, and with correction of sundry faults & imperfections, which are [sic] as yet remaining in the best corrected Latin.The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.
Oxford: printed by Joseph Barnes, 1587Oxford: printed by Ioseph Barnes, 1587
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.
because the causes, for which those laws should be given to the Jews, are taken away or changed, as, of giving a bill of divorce, of marrying the widows of their kinsmen. Wherefore God will not that all nations and ages be tied unto those Laws. An argument whereof is, that even at that very time, when he commanded these Laws to be observed, he bound not all nations but only Abraham's posterity unto them; and yet some that lived according to such civil Laws of other nations as were not wicked and ungodly, did please him; as Naaman the Syrian, and whosoever of the Gentiles were converted, who yet notwithstanding did not observe the ceremonies and civill Laws of the Jews. And Paul, Rom. 13. saith, we must obey not only those which govern according to Moses laws, but also other Magistrates, as the ordinance of god; as long as they command nothing contrary to the commandments of God. And himself also submitted himself unto the Roman Laws, when he appealed unto Caesar, and when he said, It was unlawful to bind one uncondemned which was a Roman.
because the causes, for which those lawes should be giuen to the Iewes, are taken away or changed, as, of giuing a bill of diuorce, of marrieng the widowes of their kinsemen. Wherefore God will not that all nations and ages be tied vnto those Lawes. An argument whereof is, that euen at that very time, when hee commanded these Lawes to be obserued, he bound not all nations but onely Abrahams posterity vnto them; and yet some that liued according to such ciuil Lawes of other nations as were not wicked and vngodly, did please him; as Naaman the Syrian, and whosoeuer of the Gentiles were conuerted, who yet notwithstanding did not obserue the ceremonies and ciuill Lawes of the Iewes. And Paul, Rom. 13. saith, we must obay not only those which gouern according to Moses lawes, but also other Magistrates, as the ordinance of god; as long as they command nothing contrary to the commandements of God. And himselfe also submitted himselfe vnto the Romane Lawes, when he appealed vnto Caesar, and when he said, Jt was vnlawfull to binde one vncondemned which was a Romane.