A64611:2350
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.
Wherefore this Prophecy maketh nought to prove the continual observation of ceremonies, in the kingdom of the Messiah. Object. 3. The best and most just form of government is always to be followed. But there can be none better or juster than that, which God himself settled among his people the Jews: therefore that is to be followed and retained. Answ. Either the Major of this reason may be distinguished, or the Minor denied with an exposition. For that which in positive laws (that is, such as define the circumstances of the duty of Magistrates and subjects, and Citizens one towards another) is in every place, and at all times most just, the same are Law makers to follow: But in that form of the Mosaical government, many things are applied to the state and condition of that Nation, Region, Time, and Ceremonial worship, the observation whereof, would now be neither just nor profitable, 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 civill 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 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 to the Roman laws, when he appealed unto Caesar, 1and when he said, it was unlawful to bind one uncondemned which was a Roman. Furthermore, if any man will hence conclude, That seeing it is lawful to use the Laws of other Common-weals, as the Athenian, Roman, and such like: it is therefore much more lawful and beseeming to imitate and follow the form of that Common-wealth, which was immediately ordered and constituted by God himself.
Wherefore this Prophecie maketh nought to prove the continuall observation of ceremonies, in the kingdome of the Messias. Object. 3. The best and most just forme of government is alwaies to be followed. But there can be none better or juster than that, which God himselfe settled among his people the Jewes: therefore that is to be followed and retained. Answ. Either the Major of this reason may be distinguished, or the Minor denied with an exposition. For that which in positive lawes (that is, such as define the circumstances of the duty of Magistrates and subjects, and Citizens one towards another) is in every place, and at all times most just, the same are Law makers to follow: But in that forme of the Mosaicall government, many things are applied to the state and condition of that Nation, Region, Time, and Ceremoniall worship, the observation whereof, would now be neither just nor profitable, because the causes, for which those lawes should be given to the Jewes, are taken away or changed: as, of giving a bill of divorce, of marrying the widowes of their kinsmen. Wherefore God will not that all Nations and ages be tyed unto those lawes. An argument whereof is, that even at that very time when he commanded these lawes to be observed, hee bound not all Nations, but only Abrahams posterity unto them; and yet some that lived according to such civill 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 lawes of the Jewes. And Paul saith, wee must obey not only those which governe according to Moses laws, but also other Magistrates, as the ordinance of God; as long as they command nothing contrary to the commandements of God. And himself also submitted himselfe to the Romane lawes, when hee appealed unto Caesar,