A64611:1776
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.
1. What Sacraments are.
1That we may know what Sacraments properly are, the name it self of Sacrament is first to be considered. Among the ancient Romans, this word Sacrament signifieth a piece of money, which two parties, putting one the other in suite, laid down in some sacred place, or left in custody of the High-Pontiff or Priest, with this condition, that he who gained the suite, should have his part entire again; and he who was cast in the cause, should lose his part to the common Treasury, in lieu of his wrongful molesting the other party. This signification nothing pertaineth to this place. §2It also signified a solemn form of an oath taken in war, which they called a military Sacrament, so called of Sacrando; that is, of sacring or consecrating them: because by that oath every one was consecrated, or destined to his Captain, and not to any other, to serve him. Hereof it is, that some will have these ceremonies instituted by God, therefore to be so called, for that as Soldiers did oblige and bind themselves by that military Sacrament unto their Captain; so we bind our selves unto our Captain Christ, by a solemn oath, in the presence of God, Angels, and Men. This truly is no unapt or unmeet Metaphor: but yet I think rather, that the original of this name came from the old Latin Translations; in which, wheresoever the word Mystery is used in the New Testament, for the same they commonly in Latin put the word Sacramentum. Now Mystery cometh from the Greek verb, [Greek or Hebrew], which signifieth, to institute, instruct, or initiate one in the holy matters, or matters of Religion. But that Greek verb, [Greek or Hebrew] is derived from another, which is [Greek or Hebrew], which signifieth to shut, because (as Eustathius saith) they who are initiated, or entered in holy rites, were to shut their mouth, and not to utter those things which were secret. Now a mystery is said to be, either a secret thing it self, or the sign of a secret thing, or that which hath a secret signification, which none understand but they who are initiated in holy rites. By a sign we understand an external and corporeal thing and action, or a ceremony instituted and ordained by God, which betokeneth a certain internal thing and spiritual. Which the Grecians call a Mystery, and is otherwise called of the Latin Divines, a Sacrament.