A64611:1920
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.
4. What succeeded in place of circumcision.
1Baptism in the new Testament succeeded in place of circumcision. One Sacrament succeedeth another, when one being abolished, another is substituted in the room thereof; and that so, that under divers rites and ceremonies the same thing be signified; and so, as to have the same use and end which the former Sacrament had. That baptism thus succeeded circumcision, is proved, 1. By the authority of Paul the Apostle:2 In whom also ye are circumcised with circumcision made without hands, by putting off the sinful body of the flesh, through the circumcision of Christ: In that ye are buried with him through baptism, in whom ye are also raised up together through the faith of the operation of God, which raised him from the dead: And you which were dead in sins, and in the uncircumcision of your flesh, hath he quickened together with him, forgiving you all your trespasses. Here the Apostle by two reasons proveth, that there is no fruit or use of external circumcision: or, that circumcision is now no longer to be retained in the new Church: first, because we have circumcision not made with hands, that is, spiritual in Christ; a sign whereof was the corporal circumcision: that is, because that is now accomplished and fulfilled in Christ, which was by circumcision prefigured and shadowed. Again, he proveth it, because baptism now hath the same signification and use which heretofore circumcision had: this only is the difference, that baptism is the sign of the thing exhibited, which circumcision prefigured, when it was yet absent and not exhibited. Wherefore we are taught by this place of Paul, that baptism is the same to Christians, which circumcision was before to the Jews. 2. That baptism was substituted in the same place of circumcision, the end common to both these Sacraments convinceth; because both these Sacraments are a sign of our adoption into the people of God, and a Sacrament of our admission and receiving into the Church. For as the infants of the Jews and Proselytes, as born citizens of the Church, were forthwith circumcised on the eighth day; but those who were of elder years, were then first admitted into circumcision, when they professed Judaism: so also the infants of Christians are presently baptised; but the elder sort are not, until they have made profession of true Christian doctrine;