A14216:2055
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 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.
The confirmation of the 14. conclusion. That there is one common definition agreeing to the sacraments both of the olde and new testament, hath beene shewed before. That the difference of them consisteth in the number and forme of the rites, is apparent, by a particular enumeration of them. For in the newe testament it is manifest that there are but two, because there are no other ceremonies commaunded of god, and hauing annexed vnto them the promise of grace. And that the olde sacraments signifie Christ, which hereafter shoulde bee exhibited, the newe, Christ who alreadie was exhibited, is apparant by the interpretation deliuered of them in holy writ, whereof wee spake in the definition. Now they differ in clearenes, because in the newe Testament the ceremonies are purer, & signifiyng things complete and perfect. In the old were moe rites shadowing thinges to come, all the circumstances whereof were not as yet declared.
The confirmation of the 15. conclusion. What the Ministers do in Gods name in the administration of the sacraments, ⟨p. 716⟩& also that God by the sacraments signifieth, that is, teacheth, offereth, promiseth us the communion of Christ, was declared in the second confirmation. Hereof followeth the next, which is, that the holy ghost doth move our hearts by them to believe. For seeing the sacraments are a visible promise, they have the same authority of confirming faith in us, which the promise it self hath which was made unto us. Of this followeth the third. For that which serveth for the kindling or raising of faith in us, the same also serveth for the receiving of the communion of Christ & his benefits. And because we attain unto this by faith. Therefore it is said: The bread is the communion of the body of Christ: Baptism doth save us. Neither yet doth the holy Ghost always confirm and establish faith by them, as the examples of Simon Magus, and of infinite others do show. That the use of them hurteth without faith, hath been proved in the second Conclusion.