A64611:1894
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 Explication.
Three causes there are why the Scripture speaketh after this sort, mutually changing the names of the signs and things. 1. In respect of an analogy or proportion between the sign and the thing signified. For such a manner of thing is the thing signified in his kind, as the sign is in his kind. For as water, that is, the sign, washeth away all filth: so also the blood of Christ, that is, the thing signified, washeth and cleanseth us from sin. And as the sign is applied outwardly by the Minister: so God will bestow and apply inwardly the thing signified by the virtue of his spirit unto them, who receive the sign with a true faith. For as the Ministers work without, so God doth work within. 2. For confirmation of faith in us. For the signs testify Gods will towards us: which they testify by reason of the promise adjoined, as is this; He that shall believe, and shall be baptized, shall be saved. But why speaketh the Scripture thus for our confirmation? Because in the lawful and right use of the Sacraments there is a joint-exhibiting and receiving both of the signs, and of the things. Wherefore to teach us what the Sacrament giveth, being received aright; and to confirm unto us, that it giveth it: for this cause the Scripture changeth the names, attributing that to the sign, which pertaineth to the thing, and that to the thing, which pertaineth to the sign. This is the third cause depending on the second; namely, this joint-exhibiting of the things with the signs.
THree causes there are why the Scripture speaketh after this sort, mutually changing the names of the signes and things. 1. In respect of an analogie or proportion between the signe and the thing signified. For such a manner of thing is the thing signified in his kinde, as the signe is in his kinde. For as water, that is, the signe, washeth away all filth: so also the bloud of Christ, that is, the thing signified, washeth and cleanseth us from sin. And as the sign is applied outwardly by the Minister: so God will bestow and apply inwardly the thing signified by the vertue of his spirit unto them, who receive the signe with a true faith. For as the Ministers work without, so God doth work within. 2. For confirmation of faith in us. For the signes testifie Gods will towards us: which they testifie by reason of the promise adjoyned, as is this; He that shall beleeve, and shall be baptized, shall be saved. But why speaketh the Scripture thus for our confirmation? Because in the lawfull and right use of the Sacraments there is a joynt-exhibiting and receiving both of the signes, and of the things. Wherefore to teach us what the Sacrament giveth, being received aright; and to confirme unto us, that it giveth it: for this cause the Scripture changeth the names, attributing that to the signe, which pertaineth to the thing, and that to the thing, which pertaineth to the signe. This is the third cause depending on the second; namely, this joynt-exhibiting of the things with the signes.