A64611:1921
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.
1Baptism in the new Testament succeeded in place of circumcision. One Sacrament succeedeth another, when one being abolished, another is substituted in the room thereof; and that so, that under divers rites and ceremonies the same thing be signified; and so, as to have the same use and end which the former Sacrament had. That baptism thus succeeded circumcision, is proved, 1. By the authority of Paul the Apostle:2 In whom also ye are circumcised with circumcision made without hands, by putting off the sinful body of the flesh, through the circumcision of Christ: In that ye are buried with him through baptism, in whom ye are also raised up together through the faith of the operation of God, which raised him from the dead: And you which were dead in sins, and in the uncircumcision of your flesh, hath he quickened together with him, forgiving you all your trespasses. Here the Apostle by two reasons proveth, that there is no fruit or use of external circumcision: or, that circumcision is now no longer to be retained in the new Church: first, because we have circumcision not made with hands, that is, spiritual in Christ; a sign whereof was the corporal circumcision: that is, because that is now accomplished and fulfilled in Christ, which was by circumcision prefigured and shadowed. Again, he proveth it, because baptism now hath the same signification and use which heretofore circumcision had: this only is the difference, that baptism is the sign of the thing exhibited, which circumcision prefigured, when it was yet absent and not exhibited. Wherefore we are taught by this place of Paul, that baptism is the same to Christians, which circumcision was before to the Jews. 2. That baptism was substituted in the same place of circumcision, the end common to both these Sacraments convinceth; because both these Sacraments are a sign of our adoption into the people of God, and a Sacrament of our admission and receiving into the Church. For as the infants of the Jews and Proselytes, as born citizens of the Church, were forthwith circumcised on the eighth day; but those who were of elder years, were then first admitted into circumcision, when they professed Judaism: so also the infants of Christians are presently baptised; but the elder sort are not, until they have made profession of true Christian doctrine;
1BAptism in the new Testament succeeded in place of circumcision. One Sacrament succeedeth another, when one being abolished, another is substituted in the room thereof; and that so, that under divers rites and ceremonies the same thing be signified; and so, as to have the same use and end which the former Sacrament had. That baptisme thus succeeded circumcision, is proved, 1. By the authority of Paul the Apostle:2 In whom also ye are circumcised with circumcision made without hands, by putting off the sinfull body of the flesh, through the circumcision of Christ: In that ye are buried with him through baptism, in whom ye are also raised up together through the faith of the operation of God, which raised him from the dead: And you which were dead in sins, and in the uncircumcision of your flesh, hath he quickened together with him, forgiving you all your trespasses. Here the Apostle by two reasons proveth, that there is no fruit or use of externall circumcision: or, that circumcision is now no longer to be retained in the new Church: first, because wee have circumcision not made with hands, that is, spirituall in Christ; a signe whereof was the corporall circumcision: that is, because that is now accomplished and fulfilled in Christ, which was by circumcision prefigured and shadowed. Again, hee proveth it, because baptisme now hath the same signification and use which heretofore circumcision had: this only is the difference, that baptisme is the signe of the thing exhibited, which circumcision prefigured, when it was yet absent and not exhibited. Wherefore wee are taught by this place of Paul, that baptisme is the same to Christians, which circumcision was before to the Jewes. 2. That baptism was substituted in the same place of circumcision, the end common to both these Sacraments convinceth; because both these Sacraments are a signe of our adoption into the people of God, and a Sacrament of our admission and receiving into the Church. For as the infants of the Jewes and Proselytes, as born citizens of the Church, were forthwith circumcised on the eighth day; but those who were of elder yeers, were then first admitted into circumcision, when they professed Judaisme: so also the infants of Christians are presently baptised; but the elder sort are not, untill they have made profession of true Christian doctrine;
in stead of which profession, it serveth the infants that they were born in the Church.
Circumcision and baptism agree;1 §12In the chief and principal end: whereas in both is sealed the promise of grace by Christ, which is always one and the same.§2 3By both of them is signified regeneration, and a promise is made on mans part of faith and obedience towards God.§3 4Both of them is a Sacrament of our entry, admission, and engrafting into the Church. Circumcision and baptism differ, ⟨p. 424⟩§156In rite or ceremony: For the same are not the rites of circumcision and of baptism.§2 7In circumstance of sex and age: For circumcision was enjoined the males alone on the eighth day; but baptism pertaineth to both sexes in the Church presently after their nativity and birth.§3 8In the manner of signifying: Circumcision (on Gods behalf) promised grace for the Messiah to come; Baptism for the Messiah exhibited. The circumcised were received into favour for Christ which was to be exhibited; the baptised are received for Christ exhibited.§4 9In a particular promise: For circumcision had a promise also of a corporal benefit; that is, it was a testimony also that God would give a certain place for the Church in the land of Canaan, until the coming of the Messiah: Baptism hath no promise in particular of any temporal benefit.
There was no cause of circumcision in Christ; for nothing could be sealed or bestowed on him, neither did any uncleanness cleave unto him, the pruning whereof should be sealed unto him: howbeit, he would be circumcised; §11. That he might signify, that he was also a member of that circumcised people; as also he would therefore be baptised, that he might testify, that he was a member of those which are baptised. He would therefore be sealed with the initiatory Sacrament of both Churches, to intimate and signify, that he was the Head, Saviour, and corner-stone of both, and would one day make one of both. §22. That he might show, that he received and took all our sins on himself, that he might satisfy for them, and clear us from all guilt:1 He hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him. 2The chastisement of our peace was upon him, and with his stripes we are healed. The Lord hath laid upon him the iniquity of us all. §33. That he might restifie, that for our sakes he was made subject to the law, and that he did entirely and fully fulfil the law on our behalf, deriving the curse thereof on himself, so to redeem us from the same §44. The circumcision of Christ was a part also of his humiliation and ransom paid for our sins.
THere was no cause of circumcision in Christ; for nothing could be sealed or bestowed on him, neither did any uncleannesse cleave unto him, the pruning whereof should be sealed unto him: howbeit, he would be circumcised; §11. That he might signifie, that he was also a member of that circumcised people; as also he would therefore be baptised, that he might testifie, that he was a member of those which are baptised. He would therefore be sealed with the initiatory Sacrament of both Churches, to intimate and signifie, that he was the Head, Saviour, and corner-stone of both, and would one day make one of both. §22. That he might shew, that he received and took all our sins on himself, that he might satisfie for them, and cleer us from all guilt:
Baptism is a Sacrament of the new Testament, whereby Christ testifieth unto the faithful, which are baptised in the name of the Father, and the Son, and the holy Ghost, remission of all their sins, the giving of the holy Ghost, and their engrafting into the Church and his body: and they of the other side profess, that they receive those benefits from God; and therefore will and ought hereafter to live unto him, and to serve him. And further, the same baptism was begun by John Baptist, and continued by the Apostles, because he baptised into Christ who should suffer and rise again; and they into Christ who had suffered and was risen again.
BAptism is a Sacrament of the new Testament, whereby Christ testifieth unto the faithful, which are baptised in the name of the Father, and the Son, and the holy Ghost, remission of all their sins, the giving of the holy Ghost, and their ingraffing into the Church and his body: and they of the other side professe, that they receive those benefits from God; and therefore will and ought hereafter to live unto him, and to serve him. And further, the same baptism was begun by John Baptist, and concinued by the Apostles, because he baptised into Christ who should suffer and rise again; and they into Christ who had suffered and was risen again.
2. The first end of baptism instituted by God, is, that God might thereby signify and testify, that he cleanseth, by his blood and the holy Ghost, them which are baptised, from their sins, and so ingraffeth them into Christs body, and maketh them partakers of his benefits. 2. That baptism might be a solemn receiving, or matriculating and admitting of every one into the visible Church, and a distinguishing mark of the Church from all sects. 3. That it might be a public and solemn profession of our faith in Christ, and our bond whereby we are obliged to faith and obedience towards him. 4. That it might advertise us of our sinking into afflictions, and of cur rising out of them again, and deliverance from them.
2. The first end of baptism instituted by God, is, that God might thereby signifie and testifie, that he cleanseth, by his bloud and the holy Ghost, them which are baptised, from their sins, and so ingraffeth them into Christs body, and maketh them partakers of his benefits. 2. That baptism might be a solemn receiving, or matriculating and admitting of every one into the visible Church, and a distinguishing mark of the Church from all sects. 3. That it might be a publick and solemn profession of our faith in Christ, and our bond whereby we are obliged to faith and obedience towards him. 4. That it might advertise us of our sinking into afflictions, and of cur rising out of them again, and deliverance from them.
3. Baptism hath this force and power, to testify and seal by the commandment of God, through the promise of grace adjoined by Christ unto this rite rightly used. For Christ baptiseth us by the hand of his Ministers, as he speaketh unto us by the mouth of his Ministers.
3. Baptism hath this force and power, to testifie and seal by the commandement of God, through the promise of grace adjoined by Christ unto this rite rightly used. For Christ baptiseth us by the hand of his Ministers, as he speaketh unto us by the mouth of his Ministers.
4. Wherefore there is in baptism a double water; an external, visible water, which is elementary: and an internal, invisible, celestial, which is the blood and spirit of Christ. So also there is a double washing; an external, visible, and signifying washing, namely, the sprinkling or pouring of water, which is corporal; that is, is perceived by the parts and senses of the body: and an internal, invisible, and signified washing, namely, remission of sins for the blood of Christ shed for us, and our regeneration by the holy Ghost, and our engrafting into his body, which is spiritual; that is, is perceived and received by faith and the spirit. Lastly, there is also a double administer of baptism; an external, of the external baptism, which is the Minister of the Church, baptising us by his hand and water: an internal, of the internal baptism, which is Christ himself, baptising us by his blood and spirit.
4. Wherefore there is in baptism a double water; an externall, visible water, which is elementary: and an internall, invisible, celestiall, which is the bloud and spirit of Christ. So also there is a double washing; an externall, visible, and signifying washing, namely, the sprinkling or powring of water, which is corporall; that is, is perceived by the parts and senses of the body: and an internall, invisible, and signified washing, namely, remission of sins for the bloud of Christ shed for us, and our regeneration by the holy Ghost, and our ingraffing into his body, which is spirituall; that is, is perceived and received by faith and the spirit. Lastly, there is also a double administer of baptisme; an externall, of the externall baptisme, which is the Minister of the Church, baptising us by his hand and water: an internall, of the internall baptisme, which is Christ himselfe, baptising us by his bloud and spirit.
5. Neither is the water changed into the blood or spirit of Christ, neither is the blood of Christ present in the water, or in the same place with the water: Neither are their bodies, who are baptised, washed therewith visibly; neither is the holy Ghost, by his substance or virtue, more in this water then else-where: but in the right use of baptism, he worketh in the hearts of them who are baptised, and spiritually sprinkleth and washeth them with the blood of Christ; and he useth this external symbol or sign as an instrument, and as a visible word or promise, to stay and stir up the faith of them who are baptised.
5. Neither is the water changed into the bloud or spirit of Christ, neither is the bloud of Christ present in the water, or in the same place with the water: Neither are their bodies, who are baptised, washed therewith visibly; neither is the holy Ghost, by his substance or vertue, more in this water then else-where: but in the right use of baptisme, he worketh in the hearts of them who are baptised, and spiritually sprinkleth and washeth them with the bloud of Christ; and hee useth this externall symbole or signe as an instrument, and as a visible word or promise, to stay and stir up the faith of them who are baptised.
6. When as then baptism is said to be the washing of the new birth, to save us, or to wash away our sins; it is meant, that the external baptism is a sign of the internal, that is, of regeneration or our new birth, of salvation and spiritual washing: and this internal baptism is said to be joined with that external baptism in the right use and administration thereof.
6. When as then baptisme is said to be the washing of the new birth, to save us, or to wash away our sins; it is meant, that the externall baptism is a signe of the internall, that is, of regeneration or our new birth, of salvation and spirituall washing: and this internall baptisme is said to be joyned with that externall baptisme in the right use and administration thereof.
CIrcumcision and baptisme agree;1 §12In the chiefe and principall end: whereas in both is sealed the promise of grace by Christ, which is alwayes one and the same.§2 3By both of them is signified regeneration, and a promise is made on mans part of faith and obedience towards God.§3 4Both of them is a Sacrament of our entry, admission, and ingraffing into the Church. Circumcision and baptisme differ, ⟨p. 424⟩§156In rite or ceremony: For the same are not the rites of circumcision and of baptism.§2 7In circumstance of sex and age: For circumcision was injoined the males alone on the eighth day; but baptisme pertaineth to both sexes in the Church presently after their nativity and birth.§3 8In the manner of signifying: Circumcision (on Gods behalfe) promised grace for the Messias to come; Baptisme for the Messias exhibited. The circumcised were received into favour for Christ which was to be exhibited; the baptised are received for Christ exhibited.§4 9In a particular promise: For circumcision had a promise also of a corporall benefit; that is, it was a testimony also that God would give a certain place for the Church in the land of Canaan, untill the coming of the Messias: Baptism hath no promise in particular of any temporall benefit.§5 10In manner of binding: Circumcision (on our behalfe) did bind the Church to observing of the whole law, ceremoniall, judiciall, and morall: Baptism bindeth us only to the morall law; that is, to faith and amendment of life.§6 11In their objects and continuance: Circumcision was instituted only for Abrahams posterity, and it was to continue but untill the coming of Christ: Baptism was instituted for all nations that are desirous and willing to come unto the society of the Church, and it shall continue unto the end of the world.
