A64611:2386
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.
7. We must take heed that we restrain not the Commandments too much, and take them too straitly. For they are so to be taken and understood, as that in the general all the specials be contained: and in the chief special the next allied specials: and in the effect the causes: and in one of the correlatives the other also. So when manslaughter and adultery is forbidden, all wrongful violence, and all wandering lusts are likewise condemned: when chastity is commanded, temperance is also commanded, without which this effect is not. When subjection, which is the one relative, is commanded, magistracy also, which is his correlative, is commanded.
7. We must take heed that we restraine not the Commandements too much, and take them too straitly. For they are so to be taken and understood, as that in the generall all the specials be contained: and in the chiefe speciall the next allied specials: and in the effect the causes: and in one of the correlatives the other also. So when manslaughter and adultery is forbidden, all wrongfull violence, and all wandering lusts are likewise condemned: when chastity is commanded, temperancy is also commanded, without which this effect is not. When subjection, which is the one relative, is commanded, magistracy also, which is his correlative, is commanded.
8. The obedience or commandments of the second Table, yield unto the obedience or commandments of the first Table; and the commandments concerning Ceremonial worship, to commandments concerning Moral worship. Object.1 But the second commandment is like unto the first: Therefore the second Table yieldeth not unto the first. Ans. This is a fallacy, in taking that to be simply and generally spoken, which is meant but of some part or points of the second Table. The second Commandment, we grant, is like unto the first; but not simply, and in every point, but (as heretofore hath been showed) it is like, §11. As concerning the kind of Moral worship, which is always to be preferred before the Ceremonial. For the ceremonies must give place to the duties of charity expressed in the second Table.