A64611:1780
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.
2. What are the ends of Sacraments.
1The chief and principal end of Sacraments is contained in their definition; namely, to be signs of the Covenant: that is, that God may testify, that he doth in a lawful and right use of them bestow the thing promised, and so may confirm our faith; or, that he may instruct us of his will by his Sacraments, and by them exhort us to receive and embrace the blessings purchased by Christ, and further, seal by those Sacraments these benefits and blessings of Christ unto us. Now the Sacraments seal these benefits and blessings unto us: 1. Because Sacraments are signs. 2. Because they are pledges, having a promise: Therefore by these signs and pledges of Gods favour towards us, the holy Ghost effectually moveth our hearts no less then by the Word. The second end is the distinguishing of the Church from Paynims, 2and all other Sects whatsoever. For God will have his Church to be beheld in the world, and to be known by these sacred signs, as soldiers are known by their military tokens, and sheep by those marks which their shepherd seareth ⟨p. 397⟩seareth in them. He willeth the Jews to be circumcised, and Christians to be baptized: he interdicteth aliens and strangers, and excludeth them from eating of the Paschal Lamb. God will have his Kingdom discerned from the Synagogue of Satan, for these two causes: 1. For his own glories sake. 2. For our comfort and salvation. For, as he will not have himself shuffled and mingled with Idols; so neither will he have his people shuffled and mingled with the Kingdom of the Devil. The third end is the profession and testification of our thank fullness and duty towards God: