A64611:1766
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.
The Explication.
This Question pointeth out unto us the coherence and connection of the doctrine of Faith and the Sacraments. For Faith (whereon the former immediate discourse hath insisted) is ordinarily wrought in us of the holy Ghost, by the Ecclesiastical Ministry, whereof there are two parts: the Word and Sacraments. The holy Ghost by the Word kindleth faith in us; and fostereth, strengtheneth, and sealeth it unto us, when it is once kindled by the Sacraments. For the Word and Gospel is as a Charter or Letter Patent; the Sacraments are as seals thereunto annexed. For whatsoever is promised us in the Word of the obtaining of our salvation by Christ; the same the Sacraments, as signs and seals annexed unto the Word, as it were unto a Charter or Letters Patents, confirm unto us more and more, thereby to help and relieve our infirmity. It remaineth therefore, that we now proceed to entreat of the Sacraments, the signet of faith, adjoined to the Word and Gospel. Object. It is said, that the Spirit and the Word work faith in us, and the Sacraments nourish it being wrought. How then differ these three one from another? Answ. Very much.1 1. The holy Ghost worketh and confirmeth faith in us, as the efficient cause thereof: the Word and Sacraments, as instrumental causes. 2. The holy Ghost also can work faith in us without them; and the Word and Sacraments without the holy Ghost can work nothing. 3. The holy Ghost, wheresoever he dwelleth, is effectual in working: the Word and Sacraments are not so.
THis Question pointeth out unto us the coherence and connexion of the doctrine of Faith and the Sacraments. For Faith (whereon the former immediate discourse hath insisted) is ordinarily wrought in us of the holy Ghost, by the Ecclesiasticall Ministery, whereof there are two parts: the Word and Sacraments. The holy Ghost by the Word kindleth faith in us; and fostereth, strengtheneth, and sealeth it unto us, when it is once kindled by the Sacraments. For the Word and Gospel is as a Charter or Letter Patent; the Sacraments are as seales thereunto annexed. For whatsoever is promised us in the Word of the obtaining of our salvation by Christ; the same the Sacraments, as signes and seales annexed unto the Word, as it were unto a Charter or Letters Patents, confirme unto us more and more, thereby to help and relieve our infirmity. It remaineth therefore, that we now proceed to intreate of the Sacraments, the signet of faith, adjoyned to the Word and Gospel. Object. It is said, that the Spirit and the Word work faith in us, and the Sacraments nourish it being wrought. How then differ these three one from another? Answ. Very much.