A64611:2451
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.
likewise Fasts, the manner of proceeding in election of Ministers, in gathering and distributing of alms, and such like, whereof God hath commanded nothing in special. The general also of these Laws, as of the Civill, is moral, if they be rightly and profitably made; and therefore it is the worship of God: as it is Gods worship to hear the word of God, to pray unto God, as well publicly with the company of the faithful, as privately, to bestow alms upon our poor brethren, to receive the Sacraments. But the Ceremonies themselves are not only no worship of God, but neither do they bind mens consciences, neither is the observation of them necessary, except the omitting of them breed offence. So it is no worship of God, but a thing indifferent, and not binding mens consciences, to use this or that form of prayer, to pray standing or kneeling, to pray at this or that time, at this or that hour, in this or that place, to read or interpret this or that Text of Scripture, to eat or not to eat flesh, &c. Neither hath the Church only this right and power to constitute, or abrogate, or alter by her own authority these ordinances, as she judgeth it to be most expedient for her common edification: but the consciences also of particular men retain this liberty; so that they may either omit these, or do otherwise, without any offence against God, if there arise no scandal or offence thereby amongst men: that is, if they do it neither of contempt or neglect of the Ministry, nor of wantonness, or ambition, or of a desire of contention and novelty, nor with the offending of weak ones. The reason is, because then laws are rightly observed, when they are observed according to the mind and purpose of the Law-giver. But the Church ought to will that such ordinances and statutes as are made concerning things indifferent, be observed, not in respect of our own authority or commandment, but only for the maintenance of order and comeliness, and for the avoiding of scandals and offences.
likewise Fasts, the manner of proceeding in election of Ministers, in gathering and distributing of almes, and such like, whereof God hath commnded nothing in speciall. The generall also of these Laws, as of the Civill, is morall, if they be rightly and profitably made; and therefore it is the worship of God: as it is Gods worship to heare the word of God, to pray unto God, as well publiquely with the company of the faithfull, as privately, to bestow almes upon our poore brethren, to receive the Sacraments. But the Ceremonies themselves are not only no worship of God, but neither doe they binde mens consciences, neither is the observation of them necessary, except the omitting of them breed offence. So it is no worship of God, but a thing indifferent, and not binding mens consciences, to use this or that forme of prayer, to pray standing or kneeling, to pray at this or that time, at this or that houre, in this or that place, to reade or interpret this or that Text of Scripture, to eat or not to eat flesh, &c. Neither hath the Church only this right and power to constitute, or abrogate, or alter by her own authority these ordinances, as she judgeth it to be most expedient for her common edification: but the consciences also of particular men retain this liberty; so that they may either omit these, or do otherwise, without any offence against God, if there arise no scandall or offence thereby amongst men: that is, if they do it neither of contempt or neglect of the Ministery, nor of wantonnesse, or ambition, or of a desire of contention and novelty, nor with the offending of weak ones. The reason is, because then lawes are rightly observed, when they are observed according to the mind and purpose of the Law-giver. But the Church ought to will that such ordinances and statutes as are made concerning things indifferent, be observed, not in respect of our owne authority or commandement, but only for the maintenance of order and comelinesse, and for the avoiding of scandals and offences.