A64611:1803
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.
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, §11. Because the benefits of Christ are received onely 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 eate this bread, 2and drinke the cup of the Lord unworthily, shall be guilty of the body and bloud of the Lord. But the wicked eat it and drink it unworthily, because they prophane the Sacraments, and transforme God into the Devill, and the sons of God into the sons of the Devill. §22. Unto whom nothing is promised in the word, to him the Sacraments seale 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 seale ⟨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 signe and seale 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 remaine in their unbeliefe. §33. We receive spirituall things by faith. The wicked have no faith. Therefore neither doe the wicked receive spirituall things. §44. To be wicked, and to receive the Sacraments entirely, implyeth a contradiction.
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.
Answ. It is even so: For the holy Ghost teacheth us by the Gospel, and assureth us by the Sacraments, that the salvation of all of us standeth in the only sacrifice of Christ, offered for us on the Crossa.
Answ. It is even so: For the holy Ghost teacheth us by the Gospel, and assureth us by the Sacraments, that the salvation of all of us standeth in the onely sacrifice of Christ, offered for us on the Crossea.
The Sacraments have some things in them agreeable with the Word, and some conditions also different from the same.1 The Sacraments agree with the Word in these things: §12Both exhibit the same things unto us. For by both God doth testify unto us his will, and by both he purposeth the same benefits, the same grace, and the same Christ unto us; neither doth God confirm or represent by his Sacraments any other thing, then he hath promised in his Word: and they, who seek for any other thing in the Sacraments then is prescribed in the Word of God, frame and make Idols. §23Both are instruments of the holy Ghost, to kindle and strengthen faith in us: and so both also confirm and establish faith. §34God instituteth both, God offereth both.§4 5God accomplisheth both by the Ministers of his Church. For he speaketh with us in his Word by the Ministers; and by the Ministers he offereth and giveth us these signs in the Sacraments. But the things themselves which are signified by these signs, the Son of God immediately offereth unto us. He saith, Receive the holy Ghost. The bread which I will give you, 6is my flesh. And John saith of him, Indeed I baptise you with water to amendment of life; but he that cometh after me, will baptise you with the holy Ghost and with fire.
THe Sacraments have some things in them agreeable with the Word, and some conditions also different from the same.1 The Sacraments agree with the Word in these things: §12
The Sacraments differ from the Word in these things:1 §12In substance and nature. For, words signify according to the appointment of men, whom it pleased that things should be so expressed and signified: Signs signify according to a similitude, which they have with the things by them signified. Words we hear and read: signs we perceive also by feeling, seeing, and tasting. Words signify only: Symbols and signs confirm also.§2 3In the objects. For the word of the promise and commandment is promised without any difference to all. To the unregenerate, that they may either begin to believe and be regenerated, or may be left without excuse: to the regenerate, that they may the more believe and be confirmed. The Sacraments are given only to the members of the Church, professing faith and repentance; whose faith is by them confirmed and preserved. The word is preached to all at once: the Sacraments ⟨p. 403⟩are given to every member of the Church severally: one is baptised after another, and the Supper is ministered to one after another.§3 4The Word is the instrument of the holy Ghost, by which he beginneth and confirmeth our faith: and therefore the Word must go before the Sacraments. The Sacraments are the instruments of the holy Ghost, by which he beginneth not, but only confirmeth our faith: and therefore the Sacraments must follow the Word. The reason of this difference is, because the Sacraments, without they be understood, never move nor confirm faith. There is no desire after a thing which is not known. Therefore some declaration and expounding of the signs out of the Word must first be used. But yet in infants of the Church, the case is diverse: for in them faith neither is begun, nor confirmed of the holy Ghost by the Word, but by an inward working and efficacy: and because they are borne in the Church, to them in their infancy appertaineth the covenant and the promise.
1The Word may be without the Sacraments, as both in private and public expounding of the Scripture, and that effectually also; as was apparent in Cornelius: but the Sacraments cannot be, nor be effectual without the Word. §72The Word is that which is confirmed by signs annexed unto it: the Sacraments are those signs whereby it is confirmed.§8 3The Word is to be preached to those only who are of understanding: The Sacraments are to be given unto Infants: as, Circumcision and Baptism. Augustine said, that a Sacrament is a visible Word: most briefly and most aptly expressed he both the agreeing and differing of the Word and Sacraments. For when he saith, That a Sacrament is a Word, he showeth in what the Word and Sacraments agree: which is, in that they teach the same. When he addeth Visible, he showeth the difference: that is, that they differ in rite and ceremony. The brief sum of all that hath been spoken, is: The signs by gestures declare Gods will unto us; the Word by speech. By the Word, faith is begun and confirmed in us; by the Sacraments it is only confirmed after it is once begun. The Word profiteth without Sacraments; but Sacraments profit not without the Word. Men of years are not saved without knowledge: they may be saved and regenerated without Sacraments, if they neglect them not. The Word pertaineth to all; the Sacraments to the faithful alone.
1The Word may be without the Sacraments, as both in private and publike expounding of the Scripture, and that effectually also; as was apparent in Cornelius: but the Sacraments cannot be, nor be effectuall without the Word. §72The Word is that which is confirmed by signes annexed unto it: the Sacraments are those signes whereby it is confirmed.§8 3The Word is to be preached to those only who are of understanding: The Sacraments are to be given unto Infants: as, Circumcision and Baptisme. Augustine said, that a Sacrament is a visible Word: most briefly and most aptly expressed he both the agreeing and differing of the Word and Sacraments. For when he saith, That a Sacrament is a Word, he sheweth in what the Word and Sacraments agree: which is, in that they teach the same. When he addeth Visible, he sheweth the difference: that is, that they differ in rite and ceremonie. The briefe summe of all that hath been spoken, is: The signes by gestures declare Gods will unto us; the Word by speech. By the Word, faith is begun and confirmed in us; by the Sacraments it is only confirmed after it is once begun. The Word profiteth without Sacraments; but Sacraments profit not without the Word. Men of yeers are not saved without knowledge: they may be saved and regenerated without Sacraments, if they neglect them not. The Word pertaineth to all; the Sacraments to the faithfull alone.
Answ. Two: Baptism, and the holy Supper.
Answ. Two: Baptisme, and the holy Supper.
The Sacraments differ from the Word in these things:1 §12In substance and nature. For, words signifie according to the appointment of men, whom it pleased that things should be so expressed and signified: Signes signifie according to a similitude, which they have with the things by them signified. Words we heare and read: signes we perceive also by feeling, seeing, and tasting. Words signifie onely: Symboles and signes confirme also.§2 3In the objects. For the word of the promise and commandement is promised without any difference to all. To the unregenerate, that they may either begin to beleeve and be regenerated, or may be left without excuse: to the regenerate, that they may the more beleeve and be confirmed. The Sacraments are given only to the members of the Church, professing faith and repentance; whose faith is by them confirmed and preserved. The word is preached to all at once: the Sacraments ⟨p. 403⟩are given to every member of the Church severally: one is baptised after another, and the Supper is ministred to one after another.§3 4The Word is the instrument of the holy Ghost, by which he beginneth and confirmeth our faith: and therefore the Word must go before the Sacraments. The Sacraments are the instruments of the holy Ghost, by which he beginneth not, but only confirmeth our faith: and therefore the Sacraments must follow the Word. The reason of this difference is, because the Sacraments, without they be understood, never move nor confirm faith. There is no desire after a thing which is not known. Therefore some declaration and expounding of the signes out of the Word must first be used. But yet in infants of the Church, the case is diverse: for in them faith neither is begun, nor confirmed of the holy Ghost by the Word, but by an inward working and efficacy: and because they are borne in the Church, to them in their infancy appertaineth the covenant and the promise.§4 5For the Word is necessary and sufficing unto salvation, in them who are of an under standing age. For faith cometh by hearing. But the Sacraments are not precisely and absolutely necessary unto all; neither of themselves without the Word suffice they to salvation. For the seales without the Letters Patents have no force: and that saying of S. Augustine is most true; Not the want, but the contempt of them condemneth. §56The Sacraments by gesture, the Word by speech, declareth unto us the will of God.
