A64611:108
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.
They allege farther the practice and examples of the Apostles, 1as if they did make any ordinances or laws either besides, or against the Scripture: as when Paul ordaineth many things of choosing Bishops and Deacons, of widows, of women to be covered, and to contain themselves in silence, of not divorcing the husband, if he be an Infidel, of controversies between Christians. But these men remember not, that their authority is not equal unto the Apostles authority: neither consider they, that there is nothing in all these things appointed of Paul, which is not agreeable to the rest of the Word of God contained in writing, and that many of those things which they allege, are comprehended in the commandments of the Decalogue. More trifling is it, that they say the form of Baptism appointed by Christ was changed by the Apostles, because it is read Acts 28.19. that they baptised in the Name of Jesus Christ. For in those places not the form of Baptism, but the use is declared, that is, that men were baptised for to testify that they did belong to Christ. Neither yet by the example of the Apostles, who interdicted the Churches things offered to Idols, blood, and that which was strangled, is it lawful for Councils and Bishops to make decrees and laws to tie mens consciences. For, first, here again there must needs be retained a difference between the Apostles, by whom God opened his will unto men (whereupon they also say, It seemeth good to the holy Ghost and to us) and other Ministers of the Church, who are tied unto the Apostles doctrine. Further, as concerning this decree of the Apostles, they decreed nothing else then what the rule of charity commandeth, which at all times would have, that in things indifferent, men should deal without offence. Now if they urge, that these ordinances are called necessary; yet it doth not thereupon follow, that the traditions of Bishops are necessary, especially such as are the Bishops of Rome. Then, that necessity, whereof the Apostles spake, was neither to last continually, neither did it bind consciences for fear of the wrath of God, if these things were not observed: but it dured but for a time, for their infirmity, who were converted from Judaism to Christ, or were to be converted,2 as Paul doth at large teach.