A64611:1779
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.
Having seen now what the name of Sacrament signifieth, it resteth, that we consider ⟨p. 395⟩the thing it self, and define what Sacraments are. The definition whereof is this: Sacraments are rites or ceremonies instituted by God to this use, 1That they might be signs of the Covenant; to wit, of Gods good will towards us, and of the bond of the Church, whereby it covenanteth faith and repentance: and that they may be marks and cognizances, whereby to distinguish Gods Church from Gentiles and Sectaries, 2In the Catechism they are thus defined: Sacraments are sacred signs and seals object to our eyes, ordained and instituted by God, that by them he might the more declare and seal the promise of his Gospel unto us. The parts of this definition are in number three: The first part appertaineth to the kind of Sacraments; the latter two to their difference. To the kind, whereof they are, it appertaineth,3 that they are sacred and ocular signs and seals; that is, divine, and signifying, or betokening sacred things, such as belong to Gods worship, and the salvation of men. A sign and a seal differ one from the other, as a general thing from a thing more special. For every seal is a sign, but not every sign a seal. A seal certifieth and confirmeth a thing:4 A sign only showeth it. A sign is a thing signifying somewhat else then that which it showeth to the senses, and inducing something else into the cogitation; as Augustine defineth it: or, a sign is that, whereby the understanding understandeth some things else besides the sign it self apprehended by the sense. So words are the signs of things. Moreover, signs are of two sorts: some are only signifying; others are confirming also: 5that is, such signs, as whereby we reason and conclude also of the thing which they signify, neither only understand by them what they signify, but also argue and reason from them, so that we are not left in doubt or uncertain, whether that be true or false which they signify: that is, we are confirmed of the certain exhibiting unto us, and of our receiving of the thing signified. Both these kinds of signs are conjoined in this definition, because both agree unto Sacraments: for the Sacraments do not only signify what is promised, but also seal unto us that which is promised in the Gospel.