A64611:1843
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.
The confirmation of the fourth conclusion. The distinction there delivered is manifest in it self. The receiving of the signs is corporal and external. But the things especially signified are not received without faith, because they are promised to believers only. And the signs are no otherwise true, then the promises, unto which they are annexed. Again, The signs declare the same to the eyes, which the promise declareth unto the ears. As therefore the promise is but an empty sound without faith: so also are the ceremonies vain spectacles. Again, the things signified are the communion of Christ and all his benefits: but this can no man have otherwise then by faith, either in the use, or without the use of the Sacrament.
The confirmation of the fourth conclusion. The distinction there delivered is manifest in it self. The receiving of the signs is corporal and external. But the things especially signified are not received without faith, because they are promised to beleevers onely. And the signes are no otherwise true, then the promises, unto which they are annexed. Againe, The signes declare the same to the eyes, which the promise declareth unto the eares. As therefore the promise is but an empty sound without faith: so also are the ceremonies vaine spectacles. Againe, the things signified are the communion of Christ and all his benefits: but this can no man have otherwise then by faith, either in the use, or without the use of the Sacrament.
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.
The confirmation of the seventh conclusion. The Scripture speaketh thus of the Sacraments: Circumcision is the Covenant; the Lamb is the Passeover; the bloud of the Sacrifices, the bloud of the Covenant; the expiation of the Sacrifices: the Sabbath, the everlasting Covenant; the mercy-seat of the Arke: Baptisme, a cleansing or washing. Bread and Wine, the body and bloud of Christ. And so the Scripture expoundeth it self, when Circumcision is called the signe of the Covenant; the Paschall Lamb, the signe of the Passeover: the Sabbath, a perpetuall signe of grace and sanctification: the ceremonies, types and shadowes of true things: the beleever and baptized shall be saved; and of the signes and symbols of the Lords Supper it is said, that they are to be received of our reconciliation.
The confirmation of the tenth conclusion. The signs of the Covenant confirm nothing unto them, who keep not the Covenant, or who refer them to another end. But the Sacraments are signs of the Covenant, whereby God bindeth himself to give unto us remission of sins, and eternal life freely for Christs sake: and we bind our selves to the yielding and performance of faith and new obedience. Therefore they confirm not, neither assure them of Gods grace, who are without faith and repentance, or use other rites, or to some other end, then God hath appointed. Moreover, It is superstitious and idolatrous, to attribute the testification of Gods grace, either to the external work and rite without the promise, or to any other works invented by men. Wherefore, the abusing, or not right using of the Sacraments, hath not the grace of God accompanying it, or assureth any man of it: As it is said, Circumcision is profitable, 1if thou do the law, &c.
The confirmation of the tenth conclusion. The signes of the Covenant confirme nothing unto them, who keep not the Covenant, or who referre them to another end. But the Sacraments are signes of the Covenant, whereby God bindeth himselfe to give unto us remission of sinnes, and eternall life freely for Christs sake: and we binde our selves to the yeelding and performance of faith and new obedience. Therefore they confirme not, neither assure them of Gods grace, who are without faith and repentance, or use other rites, or to some other end, then God hath appointed. Moreover, It is superstitious and idolatrous, to attribute the testification of Gods grace, either to the externall work and rite without the promise, or to any other works invented by men. Wherefore, the abusing, or not right using of the Sacraments, hath not the grace of God accompanying it, or assureth any man of it: As it is said, Circumcision is profitable, 1if thou doe the law, &c.
The confirmation of the eleventh conclusion. The figure of Baptism being correspondent to the Ark of Noah, doth also save us, not the outward washing away of the filth of the flesh, but the inward testifying of a good conscience towards God. The bread which we break, is it not the communion of the body of Christ? And seeing the Sacraments are an external instrument, whereby the holy Ghost fostereth and preserveth faith, it followeth, that they serve for the salvation of Believers, as doth the Word. But contrary, the wicked, through the abuse of the Sacraments, and the contempt of Christ and his benefits, which are offered unto them in his Word and Sacraments, and through the confession of his doctrine, which they embrace not with a true faith, ⟨p. 408⟩purchase unto themselves the anger of God, and everlasting pains, according to the saying of the Prophet:1 He that killeth a Bullock, is as if he slew a man: he that sacrificeth a sheep, 2is as if he cut off a dogs neck. And S. Paul, Whosoever shall eat this bread, and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But the things signified, because they are received by faith only, and are either proper unto salvation, or salvation it self, as Christ and his benefits, they cannot be received of the wicked, neither can they at all be received but unto salvation.
The confirmation of the eleventh conclusion. The figure of Baptisme being correspondent to the Arke of Noah, doth also save us, not the outward washing away of the filth of the flesh, but the inward testifying of a good conscience towards God. The bread which we breake, is it not the communion of the body of Christ? And seeing the Sacraments are an externall instrument, whereby the holy Ghost fostereth and preserveth faith, it followeth, that they serve for the salvation of Beleevers, as doth the Word. But contrary, the wicked, through the abuse of the Sacraments, and the contempt of Christ and his benefits, which are offered unto them in his Word and Sacraments, and through the confession of his doctrine, which they imbrace not with a true faith, ⟨p. 408⟩purchase unto themselves the anger of God, and everlasting pains, according to the saying of the Prophet:
The confirmation of the twelfth conclusion. A promise, and the sign of a promise, having a condition of faith and fidelity adjoined unto it, are ratified, whensoever the condition is performed. But such is that promise, which is signified and confirmed by the Sacraments: therefore if in the use of them faith doth accompany, which believeth the promise, the things promised and signified are received together with the signs. I might deal with thee as thou hast done, when thou diddest despise the oath in breaking the covenant: 1Nevertheless, I will remember my covenant made with thee in the days of thy youth, and I will confirm unto thee an everlasting covenant.
The confirmation of the twelfth conclusion. A promise, and the signe of a promise, having a condition of faith and fidelity adjoyned unto it, are ratified, whensoever the condition is performed. But such is that promise, which is signified and confirmed by the Sacraments: therefore if in the use of them faith doth accompany, which beleeveth the promise, the things promised and signified are received together with the signes. I might deale with thee as thou hast done, when thou diddest despise the oath in breaking the covenant: 1Neverthelesse, I will remember my covenant made with thee in the dayes of thy youth, and I will confirme unto thee an everlasting covenant.
The confirmation of the thirteenth conclusion. The iterating of circumcision or baptism hath been no where received or admitted. Neither is the reason hereof obscure or unknown: because those Sacraments were instituted, to be an initiating or solemn receiving of men into the Church, which is always ratified to him that is penitent and persisteth therein. But the use of other Sacraments is commanded to be iterated: as of the Sacrifices, the Passover, worshipping at the Ark, Cleansings; as also of the Lords Supper. The cause is, because they are a testimony, that the covenant, which was made in circumcision and baptism, is ratified and firm to him that repenteth. And this exercising of our faith is always necessary.
The confirmation of the thirteenth conclusion. The iterating of circumcision or baptisme hath beene no where received or admitted. Neither is the reason hereof obscure or unknowne: because those Sacraments were instituted, to be an initiating or solemne receiving of men into the Church, which is alwayes ratified to him that is penitent and persisteth therein. But the use of other Sacraments is commanded to be iterated: as of the Sacrifices, the Passeover, worshipping at the Arke, Cleansings; as also of the Lords Supper. The cause is, because they are a testimony, that the covenant, which was made in circumcision and baptisme, is ratified and firme to him that repenteth. And this exercising of our faith is alwayes necessary.
The confirmation of the fourteenth conclusion. That there is one common definition agreeing to the Sacraments both of the Old and New Testament, hath bin showed before. That the difference of them consisteth in the number and form of the rites, is apparent by a particular enumeration of them. For in the New Testament it is manifest, that there are but two, because there are no other ceremonies commanded of God, and having annexed unto them the promise of grace. And that the old Sacraments signify Christ, which hereafter should be exhibited; the new, Christ who already was exhibited, is apparent by the interpretation delivered of them in holy Writ, whereof we spake in the definition. Now they differ in clearness, because in the New Testament the ceremonies are purer, and signifying things complete and perfect. In the Old were moe rites shadowing things to come, all the circumstances whereof were not as yet declared.
The confirmation of the fourteenth conclusion. That there is one common definition agreeing to the Sacraments both of the Old and New Testament, hath bin shewed before. That the difference of them consisteth in the number and forme of the rites, is apparent by a particular enumeration of them. For in the New Testament it is manifest, that there are but two, because there are no other ceremonies commanded of God, and having annexed unto them the promise of grace. And that the old Sacraments signifie Christ, which hereafter should be exhibited; the new, Christ who already was exhibited, is apparent by the interpretation delivered of them in holy Writ, whereof we spake in the definition. Now they differ in clearnesse, because in the New Testament the ceremonies are purer, and signifying things complete and perfect. In the Old were moe rites shadowing things to come, all the circumstances whereof were not as yet declared.
The confirmation of the fifteenth conclusion. What the Ministers do in Gods name in the administration of the Sacraments, and also that God by the Sacraments signifieth, that is, teacheth, offereth, promiseth us the communion of Christ, was declared in the second confirmation. Hereof followeth the next, which is: that the holy Ghost doth move our hearts by them to believe. For seeing the Sacraments are a visible promise, they have the same authority of confirming faith in us, which the promise it self made unto us hath. Of this followeth the third: For, that which serveth for the kindling or raising of faith in us, the same also serveth for the receiving of the communion of Christ and his benefits. And because we attain to this by faith, therefore it is said: The bread is the communion of the body of Christ: Baptism doth save us. Neither yet doth the holy Ghost always confirm and establish faith by them; as the examples of Simon Magus, and of infinite others do show. That the use of them hurteth without faith, hath been proved in the second conclusion.
The confirmation of the fifteenth conclusion. What the Ministers doe in Gods name in the administration of the Sacraments, and also that God by the Sacraments signifieth, that is, teacheth, offereth, promiseth us the communion of Christ, was declared in the second confirmation. Hereof followeth the next, which is: that the holy Ghost doth move our hearts by them to beleeve. For seeing the Sacraments are a visible promise, they have the same authority of confirming faith in us, which the promise it self made unto us hath. Of this followeth the third: For, that which serveth for the kindling or raising of faith in us, the same also serveth for the receiving of the communion of Christ and his benefits. And because we attaine to this by faith, therefore it is said: The bread is the communion of the body of Christ: Baptisme doth save us. Neither yet doth the holy Ghost alwayes confirme and establish faith by them; as the examples of Simon Magus, and of infinite others doe shew. That the use of them hurteth without faith, hath been proved in the second conclusion.
The confirmation of the sixteenth conclusion. The Sacraments, without the word going before, do neither teach nor confirm our faith: because the meaning and signification of them is not understood, except in be declared by the word; neither can the sign confirm any thing, except the thing be first promised. An example hereof are the Jews, who observed, and now do observe the ceremonies, but adjoin thereto the not-understood promise of the grace and benefits of Christ. Without the word, those who are of understanding are not saved, either by doctrine, as by the ordinary means; ⟨p. 409⟩or by an internal and extraordinary knowledge. He that believeth not in the Son, 1is already condemned. Faith cometh by hearing, and hearing by the word of God. But they may be saved without the Sacrament: because although by some necessity they be deprived of these, yet they may believe, as the thief did on the Cross. Or, if they be infants, according to the condition of their age they are sanctified, as John in the womb, and many infants also in the womb, who died before the day of circumcision. The word also is to be preached unto the wicked, because it is appointed to convert them. But the Sacraments are to be administered unto them, who are acknowledged for members of the Church; because they are instituted for the use of the Church only. Thou ma•st be baptized, if thou believest.2
The confirmation of the sixteenth conclusion. The Sacraments, without the word going before, doe neither teach nor confirme our faith: because the meaning and signification of them is not understood, except in be declared by the word; neither can the signe confirme any thing, except the thing be first promised. An example hereof are the Jewes, who observed, and now doe observe the ceremonies, but adjoyn thereto the not-understood promise of the grace and benefits of Christ. Without the word, those who are of understanding are not saved, either by doctrine, as by the ordinary means; ⟨p. 409⟩or by an internall and extraordinary knowledge. He that beleeveth not in the Son, 1
The confirmation of the seventeenth conclusion. The confirmation thereof is manifest by the Passover, and other Sacrifices; as also by the Sabbath: which all were commanded by God, that the godly might celebrate and worship God, and show themselves grateful unto him, and might withal take the signs and tokens of those benefits of God, which they received by the Messiah. So Baptism is a confession of Christianity; and a sign, whereby Christ testifieth, that we are washed by his blood. The Supper of the Lord is a thanksgiving for the death of Christ; and an advertisement that we are quickened and revived by his death, and are made his members, and shall remain and continue with him for ever.
The confirmation of the seventeenth conclusion. The confirmation thereof is manifest by the Passeover, and other Sacrifices; as also by the Sabbath: which all were commanded by God, that the godly might celebrate and worship God, and shew themselves gratefull unto him, and might withall take the signes and tokens of those benefits of God, which they received by the Messias. So Baptisme is a confession of Christianity; and a sign, whereby Christ testifieth, that we are washed by his bloud. The Supper of the Lord is a thanksgiving for the death of Christ; and an advertisement that we are quickned and revived by his death, and are made his members, and shall remain and continue with him for ever.
Ans. Because Christ commanded the outward washing of watera, adjoining this promise thereuntob, that I am no less assuredly washed by his blood and spirit from the uncleanness of my soul, that is, from all my sins, that I am washed outwardly with waterc, whereby all the filthiness of the body useth to be purged.
Ans. Because Christ commanded the outward washing of watera, adjoyning this promise thereuntob, that I am no lesse assuredly washed by his bloud and spirit from the uncleannesse of my soule, that is, from all my sins, that I am washed outwardly with waterc, whereby all the filthinesse of the body useth to be purged.
The principal Questions touching Baptism are: 1. What Baptism is. 2. What are the ends of Baptism: or for what it was instituted. 3. What is the sense and meaning of the words of the institution thereof. 4. The lawful and right use of Baptism. 5. What are the forms and kinds of speaking of Baptism. 6. Who are to be baptized. 7. In place whereof Baptism succeeded. 8. How Baptism agreeth with Circumcision.
The principall Questions touching Baptisme are: 1. What Baptisme is. 2. What are the ends of Baptisme: or for what it was instituted. 3. What is the sense and meaning of the words of the institution thereof. 4. The lawfull and right use of Baptisme. 5. What are the formes and kinds of speaking of Baptisme. 6. Who are to be baptized. 7. In place whereof Baptisme succeeded. 8. How Baptisme agreeth with Circumcision.
