A64611:1909
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.
Object. 2.1 They who believe not are not to be baptised; for it is said, He that shall believe, and shall be baptised: But infants do not believe: Therefore they are not to be baptised. 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. Answ. 1. The Major 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 baptised, but such as believe. Neither yet are they able to pronounce of those who are of understanding, that they do believe. Wherefore, if infants are not to be baptised because they have no faith: neither are they then, who are of age and understanding to be baptised, of whom it cannot be known whether they do believe or no: as Simon Magus was baptised, 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 born in the Church, is to 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. There are then four terms in their Syllogism, or there is in it a fallacy of taking that to be spoken but in part, which is more generally spoken. They which believe not, to wit, simply, neither in profession nor in inclination,2 are not to be baptised: But the infants of the faithful believe in inclination. 3. We deny the 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.
Object. 2.1