A64611:1036
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.
1. What is the Anointing of Christians.
1. What is the Annointing of Christians.
Luke testifieth,1 that the name of Christians first began to be used in Antioch, in the Apostles time, when as before time they had bin termed by the names of Brethren and Disciples. The name Christian is derived from Christ: and in general he is called a Christian, who is a disciple of Christ, and followeth his doctrine of life: and who, being inserted into Christ, hath communion and fellowship with him. There are two sorts of Christians: some seeming or counterfeit, and outward, but not true, that is, hypocrites: others seeming and true. For not every seeming Christian, that is, who is in outward conversation a Christian, is an hypocrite: seeing it is required of us;2 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Show me thy faith by thy works: but every hypocrite is a seeming Christian, to whom it shall one day be said, I never knew you. 3They are called seeming, but not true Christians, who being baptised, profess in word and life, or outward conversation, the doctrine and faith of Christ, and are in the company of nose which are called, but are not partakers of Christs benefits, being destitute of true faith and conversion. Therefore they are not the true and lively members of the Church.4 Many are called, but few chosen. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of heaven. They are both seeming and true Christians, who, being received by baptism into the Church, acknowledge and profess Christs doctrine: and, being engrafted into Christ by a true faith, are made partakers of all his benefits; and being regenerated by the holy Ghost, lead a life worthy of true Christians. Furthermore, of Hypocrites we are not her to speak: but of those, who are both without and within, that is, are truly Christians, and anointed of Christ by the holy Ghost. The question then is, Why we are called Christians? The causes hereof are two. 1. Because by faith we are made the members of Christ. 2. Because by it we are made partakers of his anointing: that is, we are called Christians for the communication made unto us of Christs person,