A14212:841
A collection of certain learned discourses, written by that famous man of memory Zechariah…A collection of certaine learned discourses, written by that famous man of memory Zachary…
A collection of certain learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinity in the noble and flourishing schools of Neustad. For explication of divers difficult points, laid down by that author in his catechism. Lately put in print in Latin by the last labour of D. David Parry: and now newly translated into English, by I.H. for the benefit and behoof of our Christian country-manA collection of certaine learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinitie in the noble and flourishing schools of Neustad. For explication of divers difficult points, laide downe by that author in his catechisme. Lately put in print in Latin by the last labour of D. David Parry: and now newlie translated into English, by I.H. for the benefit and behoofe of our Christian country-man
Oxford: printed by Joseph Barnes, 1600Oxford: printed by Ioseph Barnes, 1600
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.
The proof. The iterating or renewing of baptism is no where commanded; the reason is manifested: because those sacraments are instituted to be an initiating, or solemn receiving into the church which is ever firm to him that repenteth or persevereth. But the iteration of the use of other sacraments is commanded: as in sacrifices, in the Paschal lamb, in worshipping before the ark, in sanctifying and cleansing it is apparent: Also of the Lords supper it is said, As often as ye do this, ye shall show the Lords death. The reason is, because they are testimonies, that the covenant begun in circumcision & baptism is ratified and firm to him that repenteth. And this often exercising of our faith is necessary.
The proofe. The iterating or renewing of baptisme is no where commaunded; the reason is manifested: because those sacraments are instituted to be an initiating, or solemn receauing into the church which is euer firme to him that repenteth or persevereth. But the iteratiō of the vse of other sacraments is commaunded: as in sacrafices, in the Paschal lamb, in worshiping before the arke, in sanctifying and clensing it is apparent: Also of the Lordes supper it is said, As often as yee do this, yee shall shew the Lords death. The reason is, because they are testimonies, that the couenant begunne in circumcision & baptisme is ratified and firme to him that repenteth. And this often exercising of our faith is necessarie.
14. The things common to the sacraments of the new and old testament are those, which are before set down in the definition of a sacrament. The differences between both are these, that the sacraments of the old testament did prefigure Christ which was then to […] ⟨p. 282⟩the sacraments of the new testament represent unto us Christ with all his benefits, being already come: the old were others, and more rites, as circumcision, sacrifices, washings, the Paschal lamb, the sabaoth, worshipping before the ark &c: the new are likewise others, and only two, baptism, & the supper of the Lord: the old were obscure; the new are more plain & easy: the old were commanded to Abraham's posterity & their households: the new to the whole church culled and collected out of Jews and Gentiles.