A64611:2131
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
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.
namely, as well by communicating and imparting the sign of the covenant to them unto whom God promiseth nothing; as by receiving and using the signs without faith and repentance. For, not only they profane the covenant, who being as yet impenitent, take the signs of the covenant unto them; but they also who wittingly and willingly give the signs unto those whom God hath shut from his covenant. They make therefore God a fellow and friend of the wicked; and the sons of the devil they make the sons of God, whosoever reach the signs to the wicked. §21They are not to be admitted to the Supper, who profess not faith and repentance both in life and confession: because, If such should be admitted, the Church should stir up the anger of God against her self, as of whom wittingly and willingly this should be committed. Now, that by this means the wrath of God is stirred up against the Church,2 the Apostle sufficiently witnesseth, saying; For this cause many are weak and sick among you, and many sleep. For if we would judge our selves, we should not be judged. God therefore is angry with the consenters or winkers at the profanation of the Sacrament, and so punisheth them, because he punisheth the wicked, whom they, consenting thereto, admitted: for by both the Supper of the Lord is alike profaned. §33Christ hath commanded that the wicked be not admitted. And if any deny that any such commandment is extant, yet the substance and tenor of the commandment shall be easily proved: For Christ instituted his Supper for his disciples, and to them alone he said,4 I have earnestly desired to eat this passover with you. Take this, and part it among you: This is my body, which is given for you. This cup is the new Testament in my blood, which is shed for you. Wherefore the Supper was instituted for Christs disciples only; all others, for whom Christ died not, are excluded. To these three reasons we may here add a fourth. 4. This is an evident demonstration: ⟨p. 467⟩They who deny the faith are not to be accounted for members, no not of the visible Church: But all that refuse to repent deny the faith; according to that saying of the Apostle, They profess that they know God, but by works they deny him,