A64611:1788
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.
5. How the Sacraments of the Old and New Testament agree, and how they differ.
They agree:1 §12In the author; for both were instituted by God. §23In the things signified, or in substance: for by the Sacraments of both Testaments the same things are offered, signified, and promised unto us; even remission of sins, and the gift of the holy Ghost, and that by Christ alone. This is proved in the Epistle to the Hebrews.4 Jesus Christ yesterday and today, the same also for ever. But these are not in respect of rites and ceremonies the same: Therefore they are the same in respect of the thing by them signified.5 The Fathers under the law were baptised in the cloud and in the sea, and did all eat the same spiritual meat. By Christ ye are circumcised with circumcision made without hands: that is, in Baptism we receive the same benefits,6 which they did in circumcision. Augustine saith, The Sacraments of the Old and New Testament differ in their signs, but agree in the thing signified by the signs. All the Fathers did eat the same spiritual meat, I say, they verily did eat the same spiritual meat. For indeed the corporal meat they ate, was diverse from our corporal meat; seeing their meat was Manna, but ours is of another kind. But they did eat the same spiritual meat which we eat. Without Christ therefore, who is the thing signified of all the Sacraments, both of the Old and New Testament, no man was ever saved, or now is, or ever shall be saved. Whence it followeth, that the Fathers in the Old Testament had the same communion with Christ, which also we have, and that it was no less signified and confirmed then unto them by the Word and Sacraments, then it is now unto us in the new Covenant. Wherefore, it is not only idolatry to seek another communion of Christ, then is in the Word, but also to seek another communion of Christ in the Sacraments of the New Testament, then which was in the Sacraments of the Old Testament.