A64611:1794
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
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.
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 ⟨p. 400⟩Sacraments. §22. In the joint-exhibiting or receiving of the things, and in the lawful and right use: 4which cannot be without faith, as hereafter shall be declared. The faithful only in the lawful and right use, receive the signs, of the Ministers; and the things signified, of Christ; and when we so receive both, that is, the sign and the thing signified, the same is called Sacramental union.
UNion in generall is the conjunction of two or moe things, whereby in some sort they are made one. Hypostaticall or personall union is the coupling of two natures in one person. The combining of the signe, and the thing signified in Sacraments, is called Sacramentall union. The question is, what kinde of union this is.1 The Papists imagine, that in the Lords Supper there is a conversion, and change of the signes into the things signified. But a change is no union: and Sacramentall union must be such as agreeth to all Sacraments, else shall it be no Sacramentall union in generall; but in speciall, The union in the Supper, and, The union in Baptism. Others are of opinion, that there is a corporall copulation of the signe and the thing signified; 2making one masse, and co-existence of both in one place. But this kinde of co-existence and containing of one the other, is no Sacramentall union, because it agreeth not unto all Sacraments: Therefore Sacramentall union is not corporall, neither consisteth it in a presence of the thing and signe both in one and the same place, and much lesse 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 signes with the thing signified: whereof Augustine thus speaketh; If (saith he) Sacraments had not a certaine similitude of those things whereof they are Sacraments, they should be no ⟨p. 400⟩Sacraments. §22. In the joynt-exhibiting or receiving of the things, and in the lawfull and right use: 4which cannot be without faith, as hereafter shall be declared. The faithfull only in the lawfull and right use, receive the signes, of the Ministers; and the things signified, of Christ; and when we so receive both, that is, the signe and the thing signified, the same is called Sacramentall union.
1The proof hereof is two-fold: §1the first proof is drawn from the nature of a Sacrament. A Sacrament is a respective or relative word. The foundation or matter in the Sacraments are the rites and ceremonies, or external visible actions instituted by God, which are performed by men after a certain and solemn manner, and are called by a relative or respective name, Signs or Sacraments. The term respected or correlative, is Christ, and the communion of Christ, and all his benefits, or the internal spiritual working of God in us, according to the promise of the Gospel: this is called the thing signed or signified by the Sacrament, because it is signified and confirmed by the outward rite. The Relation it self is the ordination of the foundation to the term; that is, of the rites to signify the thing. The correlatives are the things signified and the signs. Hereby now appeareth that a Sacramental union is nothing else but a relation of a sign to a thing signified. Whence this infallible rule ariseth: while the relation remaineth, the thing and signs are coupled; and when it ceaseth, they are dis-joined: the meaning whereof is; that as long as Gods order is retained in the sign, and the things signified, so long are the things exhibited and sealed with the signs: but when Gods prescript ceaseth, there can no longer be any exhibiting or sealing of the things by the signs. §2The second proof issueth out of the natural proportion of Sacraments. Sacramental union is such as agreeth to all Sacraments: therefore look what was the union of Christ with the old Sacraments, such is it now with our Sacraments; else either those Sacraments were no Sacraments, or that union was no Sacramental union; namely, such as agreeth to all Sacraments. But that union could be no other but respective union. Therefore Sacramental union is now also respective.
1The proofe hereof is two-fold: §1the first proofe is drawn from the nature of a Sacrament. A Sacrament is a respective or relative word. The foundation or matter in the Sacraments are the rites and ceremonies, or externall visible actions instituted by God, which are performed by men after a certain and solemne manner, and are called by a relative or respective name, Signes or Sacraments. The terme respected or correlative, is Christ, and the communion of Christ, and all his benefits, or the internall spirituall working of God in us, according to the promise of the Gospel: this is called the thing signed or signified by the Sacrament, because it is signified and confirmed by the outward rite. The Relation it selfe is the ordination of the foundation to the terme; that is, of the rites to signifie the thing. The correlatives are the things signified and the signes. Hereby now appeareth that a Sacramentall union is nothing else but a relation of a sign to a thing signified. Whence this infallible rule ariseth: while the relation remaineth, the thing and signes are coupled; and when it ceaseth, they are dis-joyned: the meaning whereof is; that as long as Gods order is retained in the signe, and the things signified, so long are the things exhibited and sealed with the signes: but when Gods prescript ceaseth, there can no longer be any exhibiting or sealing of the things by the signes.
1The forms of speaking of Sacraments, are partly proper, and partly figurative. The proper are, §11. When the Sacraments are called tokens, signs, seals, pledges; and those sealing and confirming unto us, that God will give those things which he hath promised.2 So Circumcision is a seal of the righteousness of faith. And it shall be a sign in thy flesh. So bread is a sign of the body of Christ. §22. When unto the sign are expressly signified adjoined promises: namely, that receiving the signs we shall receive the things by them:3 as when it is said, He that shall believe, and be baptized, shall be saved. A figurative or Sacramental kind of speaking is, §11. When the names of the things are given to the signs: as the Paschal Lamb is called the Passover. The rock was Christ. 4The bread is the body of Christ. §22. Contrariwise, when the names of the signs are attributed to the things: as, Christ is our Passover. §33. When the properties belonging to the things are attributed to the sign: as, The bread which we break, is it not the communion of the body of Christ? So Baptism is said to wash away sins, to save, to regenerate. §44. When contrariwise, the properties of the signs are attributed to the things themselves:5 as, The rock was Christ. We are washed by the blood of Christ. All these phrases of speech signify the same thing: which is the promise of God adjoined to the ceremony: and this therefore, 1. Because the signs represent and seal the things. Baptism is the washing of regeneration. 2. Because the things and the signs are together received by the faithful, in the right use thereof.
Briefly, A Sacramental form of speech is, wherein the name or properties of the sign are given to the thing signified; or, of the contrary, the name of the thing signified to the sign: and the meaning is, not that the one is changed into the other, but that the sign representeth and sealeth the thing signified. The cause of Sacramental phrases and terms is, the proportion between the sign and the thing signified:1 whereof Augustine thus discourseth: If Sacraments had not a certain similitude ⟨p. 401⟩of those things whereof they are Sacraments, they should be no Sacraments. Now, out of this similitude they bear for the most part the names of the things themselves. As therefore the Sacrament of the body of Christ, is after a certain manner the body of Christ, and the Sacrament of Christs blood, is Christs blood; so the Sacrament of faith, is faith. And in another place: The things which signify, 2are usually called by the name of the thing they signify. Hence it is said, The Rock was Christ: for he said not, The Rock signifieth Christ; but as if it had been that, which verily in substance it was not, but only by mere signification.
Briefly, A Sacramentall forme of speech is, wherein the name or properties of the signe are given to the thing signified; or, of the contrary, the name of the thing signified to the signe: and the meaning is, not that the one is changed into the other, but that the signe representeth and sealeth the thing signified. The cause of Sacramentall phrases and termes is, the proportion between the signe and the thing signified:1 whereof Augustine thus discourseth: If Sacraments had not a certaine similitude ⟨p. 401⟩of those things whereof they are Sacraments, they should be no Sacraments. Now, out of this similitude they beare for the most part the names of the things themselves. As therefore the Sacrament of the body of Christ, is after a certaine manner the body of Christ, and the Sacrament of Christs bloud, is Christs bloud; so the Sacrament of faith, is faith. And in another place: The things which signifie,
1The right use of Sacraments is, when the rites appointed by God are used by the faithful and penitent, as signs of grace, and pledges of Gods good will towards them. It consisteth therefore in these three things: §12When the rites ordained of God are observed, and not corrupted. The institution of Christ is to be retained pure and uncorrupt; the additions of Antichrist are to be taken away, and those things which he took away, are again to be added. §23When those persons use those rites, for whom God hath ordained them. Wherefore the household of Christ only, that is. Christians, who by profession of faith and repentance are the Citizens of the Church must use these rites. If thou believest withal thine heart, thou mayest be baptized. So also, they are baptized of John, Who confess their sins. §34When the rites and Sacraments are used to that end, for which they were instituted: which we have heretofore handled. It any of these conditions be broken, to wit, if either the rite or end be changed without authority from God, or the sign be received without faith; it is clear, that the thing and the sign do no longer continue united after Gods ordinance. Of the person receiving the Sacrament, it is said; Circumcision profiteth thee, if thou keep the law. Of the breach of the rites, Paul pronounceth; when ye come together therefore into one place, this is not to eat of the Lords Supper. Of mistaking the end, 5Hosea the Prophet saith; they shall go with their sheep and with their bullocks to seek the Lord, but they shall not find him. For sacrifices were not instituted by God to this end, to merit justification and salvation.6 Wherefore it is not lawful to transform the rites to any other end or use, besides that whereunto they were ordained: §11. Because that is not to obey Gods commandment. §2
Wherefore they are besides themselves, who say, that unbelievers and infidels receive together with the signs, the things signified by the signs.
Wherefore they are besides themselves, who say, that unbeleevers and infidels receive together with the signes, the things signified by the signes.
1IN the Sacraments we are specially to consider, what, to whom, and how God offereth and communicateth. The wicked, although God in his Sacraments offer to them also his benefits; yet seeing they are without faith, they receive the bare signs only, and those to their judgement and condemnation. This is proved, §11. Because the benefits of Christ are received only in the right use of the Sacraments, but they neglect the right use of them, who receive them unworthily, without faith and repentance. Wherefore Paul also saith; Whosoever shall eat this bread, 2and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But the wicked eat it and drink it unworthily, because they profane the Sacraments, and transform God into the Devil, and the sons of God into the sons of the Devil. §22. Unto whom nothing is promised in the word, to him the Sacraments seal nothing: To the wicked nothing is promised in the word; (for all promises in the word have a condition of faith and repentance annexed unto them.) The Sacraments therefore seal ⟨p. 402⟩and bestow nothing on the wicked. For after what manner, and unto whom a Charter promiseth any thing; after the same manner, and unto the same men, doth the sign and seal annexed unto the Charter promise the same also. Semblably, God performeth his benefits after the same manner, and unto the same persons, after which manners, and unto which persons he promiseth them. But unto the wicked he hath promised nothing, so long as they remain in their unbelief. §33. We receive spiritual things by faith. The wicked have no faith. Therefore neither do the wicked receive spiritual things. §44. To be wicked, and to receive the Sacraments entirely, implieth a contradiction.
1IN the Sacraments we are specially to consider, what, to whom, and how God offereth and communicateth. The wicked, although God in his Sacraments offer to them also his benefits; yet seeing they are without faith, they receive the bare signes onely, and those to their judgement and condemnation. This is proved,
This point shall be answered in the sixty and eighth Question of the Catechism.
THis point shall be answered in the sixty and eighth Question of the Catechisme.
1THe right use of Sacraments is, when the rites appointed by God are used by the faithful and penitent, as signes of grace, and pledges of Gods good will towards them. It consisteth therefore in these three things: §12When the rites ordained of God are observed, and not corrupted. The institution of Christ is to be retained pure and uncorrupt; the additions of Antichrist are to be taken away, and those things which he took away, are againe to be added. §23When those persons use those rites, for whom God hath ordained them. Wherefore the houshold of Christ only, that is. Christians, who by profession of faith and repentance are the Citizens of the Church must use these rites. If thou beleevest withall thine heart, thou maiest be baptized. So also, they are baptized of John, Who confesse their sinnes. §34When the rites and Sacraments are used to that end, for which they were instituted: which we have heretofore handled. It any of these conditions be broken, to wit, if either the rite or end be changed without authority from God, or the signe be received without faith; it is cleare, that the thing and the signe doe no longer continue united after Gods ordinance. Of the person receiving the Sacrament, it is said; Circumcision profiteth thee, if thou keep the law. Of the breach of the rites, Paul pronounceth; when yee come together therefore into one place, this is not to eat of the Lords Supper. Of mistaking the end, 5Hosea the Prophet saith; they shall go with their sheep and with their bullocks to seeke the Lord, but they shall not finde him. For sacrifices were not instituted by God to this end, to merit justification and salvation.6 Wherefore it is not lawfull to transforme the rites to any other end or use, besides that whereunto they were ordained: §11. Because that is not to obey Gods commandement. §22. Because, if the signes be changed or converted to another use, or the Covenant not kept; the consent of him that promiseth is lost, without which the signe or earnest confirmeth nothing. Wherefore the Sacraments without their right use are no Sacraments, but rather vaine and fruitlesse spectacles, neither have they the nature of Sacraments. But the right and lawfull use of them consisteth especially in faith and repentance. They who have not this, unto them the Sacraments are no Sacraments.
