A14212:22
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.
The consent of Calvin & Luther in this point is so evident,1 that it needs no proof. That the opinion of me•re tokens and marks of our binding and profession is by way of cavil fathered on Zwinglius, the Jesuit himself afterwards unwittingly witnesseth, where he writeth, that the opinion of Carolostadius and the Anabaptists touching mere tokens of our profession hath been as well by others, as ⟨p. 7⟩by Zwinglius confuted, and almost quite buried: And this that he writeth is true. For Zwinglius both elsewhere, and also in his book written to the Princes of Germany, doth plainly enough expound himself writing after this manner: The very signs are so ordained by Christ himself, that even by their analogy and proportion they prevail very far, in le•ding us unto the thing present by faith and contemplation. And afterwards more plainly; The Sacraments are not in vain; for they show us the salvation given by God, thither they •ourne our thoughts, & continually EXERCISE OVER FAITH which immediately they promise, & draw us to brotherly charity. And whilst all this is don, one & the same Spirit worketh in us, who inspiring sometimes without means, sometimes with means, draweth whither, how far, and whom it pleaseth him. Thus far Zwinglius. Now wh•t could have ben spoken more clearly touching the consent between Luther and Calvin, then that Sacraments were ordained for this end, namely to lead us by similitude & proportion unto the thing present by faith, to declare unto us our salvation, to turn our thoughts, to exercise our faith, and to be means and instruments of the holy Ghost? Is this of Sacraments to make mere tokens & marks of our Profession & obligation unto Christ, and his church? the Jesuit doth openly wrong our Doctors.2
The consent of Calvin & Luther in this point is so evident,1 that it needes no proofe. That the opinion of me•re tokens and markes of our binding and profession is by way of cavill fathered on Zwinglius, the Iesuite himselfe afterwardes vnwittingly witnesseth, where he writeth, that the opinion of Carolostadius and the Anabaptistes touching meere tokens of our profession hath beene as wel by others, as