A64611:1849
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 confirmation of the thirteenth conclusion. The iterating of circumcision or baptism hath been no where received or admitted. Neither is the reason hereof obscure or unknown: because those Sacraments were instituted, to be an initiating or solemn receiving of men into the Church, which is always ratified to him that is penitent and persisteth therein. But the use of other Sacraments is commanded to be iterated: as of the Sacrifices, the Passover, worshipping at the Ark, Cleansings; as also of the Lords Supper. The cause is, because they are a testimony, that the covenant, which was made in circumcision and baptism, is ratified and firm to him that repenteth. And this exercising of our faith is always necessary.
The confirmation of the thirteenth conclusion. The iterating of circumcision or baptisme hath beene no where received or admitted. Neither is the reason hereof obscure or unknowne: because those Sacraments were instituted, to be an initiating or solemne receiving of men into the Church, which is alwayes ratified to him that is penitent and persisteth therein. But the use of other Sacraments is commanded to be iterated: as of the Sacrifices, the Passeover, worshipping at the Arke, Cleansings; as also of the Lords Supper. The cause is, because they are a testimony, that the covenant, which was made in circumcision and baptisme, is ratified and firme to him that repenteth. And this exercising of our faith is alwayes necessary.
The confirmation of the fourteenth conclusion. That there is one common definition agreeing to the Sacraments both of the Old and New Testament, hath bin 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, and signifying things complete and perfect. In the Old were moe rites shadowing things to come, all the circumstances whereof were not as yet declared.