A14216:2048
The Sum of Christian Religion
The sum of Christian religion: delivered by Zacharias Ursinus in his lectures upon the Catechism authorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolved the questions of whatsoever points of moment, which have been or are controversed in divinity. Translated into English by Henry Parry, out of the last & best Latin editions, together with some supply of wa[n]ts out of his discourses of divinity, and with correction of sundry faults & imperfections, which are [sic] as yet remaining in the best corrected Latin.The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.
Oxford: printed by Joseph Barnes, 1587Oxford: printed by Ioseph Barnes, 1587
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 confirmation of the fourth Conclusion. The distinction there delivered is manifest in it self. The receiving of the signs is corporal & external. But the things especially signified ⟨p. 713⟩are not received without faith, because they are promised to believers only. And the signs are no otherwise true, than the promises, unto which they are annexed. Again, the signs declare the same to the eyes, which the promise declareth unto the ears. As therefore the promise is but an empty sound without faith: So also are the ceremonies vain spectacles. Again, The things signified are the communion of Christ and all his benefits. But this can no man have otherwise than by faith, either in the use, or without the use of the Sacrament.
The confirmation of the fourth Conclusion. The distinction there deliuered is manifest in it selfe. The receiuing of the signes is corporall & externall. But the thinges especiallie signified ⟨p. 713⟩are not receiued without faith, because they are promised to beleeuers onely. And the signes are no otherwise true, than the promises, vnto which they are annexed. Again, the signes declare the same to the eyes, which the promise declareth vnto the ears. As therefore the promise is but an emptie sound without faith: So also are the ceremonies vaine spectacles. Again, The thinges signified are the communion of Christ and all his benefits. But this can no man haue otherwise than by faith, either in the vse, or without the vse of the Sacrament.
The confirmation of the sixth conclusion. Such is the conjunction of all signs with their things signified, as that they represent the things signified, and confirm the acceptation of them: For the pledges or tokens and symbols testifying other things, are, though not in the same place, yet together with the things testified and signified. The Reason is; Because to make one thing a sign of another thing, is not to include or tie the thing with the sign, as that they should be in one place, but to ordain the sign to signify the thing, the sign being in the same place with it, or in some other place. Again, the nature of the things signified by the sacrament doth not admit this local union. For some are subsisting forms, some accidents, not inherent in the sacramental signs, but in the minds of men; as the gifts of the holy ghost. Some are corporeal, and in one place only, and not locally existent, wheresoever the sacraments are used; as the flesh and blood of Christ.