A14212:17
A collection of certain learned discourses, written by that famous man of memory Zechariah…A collection of certaine learned discourses, written by that famous man of memory Zachary…
A collection of certain learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinity in the noble and flourishing schools of Neustad. For explication of divers difficult points, laid down by that author in his catechism. Lately put in print in Latin by the last labour of D. David Parry: and now newly translated into English, by I.H. for the benefit and behoof of our Christian country-manA collection of certaine learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinitie in the noble and flourishing schools of Neustad. For explication of divers difficult points, laide downe by that author in his catechisme. Lately put in print in Latin by the last labour of D. David Parry: and now newlie translated into English, by I.H. for the benefit and behoofe of our Christian country-man
Oxford: printed by Joseph Barnes, 1600Oxford: printed by Ioseph Barnes, 1600
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.
Here they dispute busily, whether Sacraments be ⟨p. 3⟩things real, or rational, or accidentally composed and consisting of things and words? and therefore Whether they may properly be defined, or no? and if they may, whether the vulgar definition (that is, A visible sign of invisible grace,) do indifferently agree unto them all? Coldly indeed and slenderly they teach, that Sacraments are visible and sensible signs, signifying an holy thing by way of likeness & proportion: but perversely they deny that unto them is required the express commandment of God in Scripture; they deny that in them is any promise of grace and remission of sins, yea or so much as annexed unto them by the ordinance and appointment of God: in a word, they deny that they are ordained to stir up, nourish, & confirm our faith. But they maintain, that they are the causes of grace in us, that they bestow grace upon us, that they are the instruments of justification, that of themselves they effect grace, justification,1 and sanctification by the very work done, that is, by the natural power and virtue of the sacramental action it self thereunto appointed by God; or (as others will) by the power of God assistant to the things signed, according to covenant, even without faith or in ward motion of the receiver. And this force and efficacy they attribute only to sacraments of the New Testament: as for those of the Old. some there are which leave unto them only the bare and naked signification of justification; others besides that do also yield the effect of justification, but only in regard of the ⟨p. 4⟩work of the worker, 2that is in respect of the devotion and desert of the user. And here again some except circumcision, as justifying through the work done; others reckon it with the rest. And this is that stale stuff of the old school•-men, which these late juncketters have now again sumptuously dressed, and dished out to the world for delicates.
Here they dispute busily, whether Sacraments be ⟨p. 3⟩