A64611:1844
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.
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 Sacraments, doth not admit the 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.
The confirmation of the sixth conclusion. Such is the conjunction of all signes with their things signified, as that they represent the things signified, and confirme the acceptation of them: For the pledges or tokens, and symboles 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 signe of another thing, is not to include or tye the thing with the signe, as that they should be in one place; but to ordaine the signe to signifie the thing, the signe being in the same place with it, or in some other place. Againe, the nature of the things signified by the Sacraments, doth not admit the locall union. For, some are subsisting formes, some accidents, not inherent in the sacramentall signes, but in the minds of men; as, the gifts of the holy Ghost. Some are corporeall, and in one place onely, and not locally existent wheresoever the Sacraments are used: as, the flesh and bloud of Christ.
The confirmation of the seventh conclusion. The Scripture speaketh thus of the Sacraments: Circumcision is the Covenant; the Lamb is the Passover; the blood of the Sacrifices, the blood of the Covenant; the expiation of the Sacrifices: the Sabbath, the everlasting Covenant; the mercy-seat of the Ark: Baptism, a cleansing or washing. Bread and Wine, the body and blood of Christ. And so the Scripture expoundeth it self, when Circumcision is called the sign of the Covenant; the Paschal Lamb, the sign of the Passover: the Sabbath, a perpetual sign of grace and sanctification: the ceremonies, types and shadows of true things: the believer and baptized shall be saved; and of the signs and symbols of the Lords Supper it is said, that they are to be received of our reconciliation.