A64611:1866
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.
chiefly, seeing regeneration, or salvation hath not a necessary dependence on Baptism. Otherwise, as often as we sin, we should be re-baptized. §33. Again, our Baptism succeeded Circumcision, which Circumcision was but once received.
chiefly, seeing regeneration, or salvation hath not a necessary dependance on Baptisme. Otherwise, as often as we sinne, we should be re-baptized. §33. Againe, our Baptisme succeeded Circumcision, which Circumcision was but once received.
By this end also of Baptism it appeareth,1 that the Baptism of John is the same in substance with our Baptism. For John preached the baptism of repentance for remission of sins, saying unto the people, that they should believe in him which should come after him, that is, in Christ Jesus. Such is our Baptism also; only herein it differeth, that we are not baptized in the name of Christ to come, but of Christ already come in the flesh. Wherefore Johns Baptism and ours are one and the same in nature and substance, howsoever they differ in the circumstance of signifying; whereas John baptized in the name of Christ, which should suffer, and be raised again: the Apostles baptized, and we at this day are baptized in the name of Christ which hath suffered, and hath risen again. For if it be not so, we cannot but say our Baptism is not the same with Christs Baptism. For Christ was baptized of John. Object. John saith, I baptise you with water: Therefore his baptism was only a washing with water. Ans. John in that his speech distinguisheth that his ministry from Christs efficacy in Baptism: for, if he meant otherwise, it would follow, that Christ was only baptized with water, and that we also are only baptized with water, or have not that Baptism which Christ had.
By this end also of Baptisme it appeareth,