A14216:2054
The Sum of Christian Religion
The sum of Christian religion: delivered by Zacharias Ursinus in his lectures upon the Catechism authorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolved the questions of whatsoever points of moment, which have been or are controversed in divinity. Translated into English by Henry Parry, out of the last & best Latin editions, together with some supply of wa[n]ts out of his discourses of divinity, and with correction of sundry faults & imperfections, which are [sic] as yet remaining in the best corrected Latin.The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.
Oxford: printed by Joseph Barnes, 1587Oxford: printed by Ioseph Barnes, 1587
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 confirmation of the 13. conclusion. The iterating of circumcision or Baptism hath been no where received or admitted. Neither is the reason hereof obscure or unknown: because those sacraments were instituted, to be an initiating or solemn receiving of men into the Church, which is alway ratified unto him that is penitent, and persisteth therein. But the use of other sacraments is commanded to be iterated: as of the sacrifices, the Passover, worshipping at the Ark, Cleansings: as also of the Lords Supper. The cause is, because they are a testimony, that the covenant which was made in Circumcision and Baptism, is ratified and firm to him that repenteth. And this exercising of our faith is always necessary.
The confirmation of the 13. conclusion. The iterating of circumcision or Baptisme hath beene no where receiued or admitted. Neither is the reason hereof obscure or vnknowen: because those sacraments were instituted, to bee an initiating or solemne receiuing of men into the Church, which is alway ratified vnto him that is penitent, and persisteth therein. But the vse of other sacraments is commaunded to be iterated: as of the sacrifices, the Passeouer, worshipping at the Arke, Cleansings: as also of the Lords Supper. The cause is, because they are a testimonie, that the couenant which was made in Circumcision and Baptisme, is ratified and firme to him that repenteth. And this exercising of our faith is alwaies necessarie.
The confirmation of the 14. conclusion. That there is one common definition agreeing to the sacraments both of the old and new testament, hath been showed before. That the difference of them consisteth in the number and form of the rites, is apparent, by a particular enumeration of them. For in the new testament it is manifest that there are but two, because there are no other ceremonies commanded of god, and having annexed unto them the promise of grace. And that the old sacraments signify Christ, which hereafter should be exhibited, the new, Christ who already was exhibited, is apparent by the interpretation delivered of them in holy writ, whereof we spake in the definition. Now they differ in clearness, because in the new Testament the ceremonies are purer, & signifying things complete and perfect. In the old were moe rites shadowing things to come, all the circumstances whereof were not as yet declared.