A64611:1850
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 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.
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 shewed before. That the difference of them consisteth in the number and forme 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 signifie 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 clearnesse, 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.
The confirmation of the fifteenth conclusion. What the Ministers do in Gods name in the administration of the Sacraments, and also that God by the Sacraments signifieth, that is, teacheth, offereth, promiseth us the communion of Christ, was declared in the second confirmation. Hereof followeth the next, which is: that the holy Ghost doth move our hearts by them to believe. For seeing the Sacraments are a visible promise, they have the same authority of confirming faith in us, which the promise it self made unto us hath. Of this followeth the third: For, that which serveth for the kindling or raising of faith in us, the same also serveth for the receiving of the communion of Christ and his benefits. And because we attain to this by faith, therefore it is said: The bread is the communion of the body of Christ: Baptism doth save us. Neither yet doth the holy Ghost always confirm and establish faith by them; as the examples of Simon Magus, and of infinite others do show. That the use of them hurteth without faith, hath been proved in the second conclusion.