A14216:2087
The Sum of Christian Religion
The sum of Christian religion: delivered by Zacharias Ursinus in his lectures upon the Catechism authorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolved the questions of whatsoever points of moment, which have been or are controversed in divinity. Translated into English by Henry Parry, out of the last & best Latin editions, together with some supply of wa[n]ts out of his discourses of divinity, and with correction of sundry faults & imperfections, which are [sic] as yet remaining in the best corrected Latin.The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.
Oxford: printed by Joseph Barnes, 1587Oxford: printed by Ioseph Barnes, 1587
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.
Certain objections against the Baptism of Infants refuted.
Certaine obiections against the Baptisme of Jnfants refuted.
1 Objection. They who believe not; 1are not to be baptized: For it is said, he that shall believe, and shall be baptized &c. But Infants do not believe. Therefore they are not to be baptized. For unto the use of Baptism faith is necessarily required: for whosoever shall not believe, shall be condemned. But unto those that are condemned the sign of grace must not be given. Answer. First, the Major is false: for it holdeth not generally. We might, for instance, oppose unto them the example of circumcision, which was given to Infants who could not yet believe. It is true therefore of those, who are of understanding, that of them none are to be baptized, but such as believe. Neither yet are they ⟨p. 728⟩able to pronounce of those, who are of understanding, that they do believe. Wherefore if Infants are not to be baptized, because they have not faith; neither are they then, who are of age & understanding, to be baptized, of whom it cannot be known whether they do believe or no. As, Simon Magus was baptized, and yet was an hypocrite. But say they, Profession of faith is sufficient for the Church. We confess that this is true, and we add further, that to be borne in the Church, is unto infants in stead and in place of profession. 2. Where they say, That unto the use of baptism faith is required, we grant it, but yet distinguishing of faith: so that we say, Actual faith is required in those of understanding, but in Infants is required an inclination only to this Actual faith. So unto the use of circumcision was required Actual faith in those of understanding, but in Infants an inclination thereto only. 3. We deny their Minor proposition, which denieth that Infants do believe: For Infants do believe after their manner, that is, according to the condition of their age, whereby they have an inclination to believe, or do believe by inclination. For faith is in Infants potentially and by inclination, albeit faith be not in them actually, as in those, who are of age and understanding. And as wicked Infants, which are without the Church, have not actual impiety and wickedness, so godly Infants, which are in the Church, have not actual piety, & godliness, but an inclination only to godliness. Furthermore, Infants also have the holy Ghost, and are regenerated by him, as was John when as yet he was in the womb. And it is said unto