A64611:1793
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.
7. What the Union of the signs and the things is, which is called Sacramental.
7. What the Ʋnion of the signes and the things is, which is called Sacramentall.
Union in general is the conjunction of two or moe things, whereby in some sort they are made one. Hypostatical or personal union is the coupling of two natures in one person. The combining of the sign, and the thing signified in Sacraments, is called Sacramental union. The question is, what kind of union this is.1 The Papists imagine, that in the Lords Supper there is a conversion, and change of the signs into the things signified. But a change is no union: and Sacramental union must be such as agreeth to all Sacraments, else shall it be no Sacramental union in general; but in special, The union in the Supper, and, The union in Baptism. Others are of opinion, that there is a corporal copulation of the sign and the thing signified; 2making one mass, and co-existence of both in one place. But this kind of co-existence and containing of one the other, is no Sacramental union, because it agreeth not unto all Sacraments: Therefore Sacramental union is not corporal, neither consisteth it in a presence of the thing and sign both in one and the same place, and much less in any transmutation or transubstantiation: but it is relative or respective, and consisteth in these two things:3 §11. In a similitude and proportion of the signs with the thing signified: whereof Augustine thus speaketh; If (saith he) Sacraments had not a certain similitude of those things whereof they are Sacraments, they should be no