A64611:1936
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.
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.
7. But notwithstanding, so is sin in baptism abolished, that we are delivered from being obnoxious to the wrath of God, and from the condemnation of eternal punishment; and further, newness of life is begun in us by the holy Ghost: but yet the remnants of sin remain in us until the end of this life.
7. But notwithstanding, so is sin in baptism abolished, that we are delivered from being obnoxious to the wrath of God, and from the condemnation of eternall punishment; and further, newnesse of life is begun in us by the holy Ghost: but yet the remnants of sin remain in us untill the end of this life.
8. Now all they, and they alone receive baptism to the right use, who are renewed, or renewing; and are baptised to those ends whereto baptism was by Christ instituted.
8. Now all they, and they alone receive baptism to the right use, who are renewed, or renewing; and are baptised to those ends whereto baptisme was by Christ instituted.
9. The Church doth rightly administer baptism to all them, and to them alone, whom she ought to repute in the number of the regenerate, or members of Christ.
10. Seeing also the infants of Christians are of the Church, into which Christ will have all those received and enrolled by baptism who belong unto him; and therefore baptism was substituted in the place of circumcision, whereby (as well unto the infants, as unto the elder sort, which did belong unto the seed of Abraham) justification, regeneration, and receiving into the Church was sealed; and therefore no man can forbid water, that they should not be baptised, who have received the holy Ghost purifying their hearts: those infants then must necessarily also be baptised, who either are born in the Church, or come together with their parents to it.
10. Seeing also the infants of Christians are of the Church, into which Christ will have all those received and inrolled by baptism who belong unto him; and therefore baptism was substituted in the place of circumcision, whereby (as well unto the infants, as unto the elder sort, which did belong unto the seed of Abraham) justification, regeneration, and receiving into the Church was sealed; and therefore no man can forbid water, that they should not be baptised, who have received the holy Ghost purifying their hearts: those infants then must necessarily also be baptised, who either are born in the Church, or come together with their parents to it.
11. As the promise of the Gospel, so baptism being received unworthily, that is, before conversion, is ratified and profitable unto salvation to them that are penitent; and the use thereof, which was before amiss and unlawful, is now become unto them right and lawful.
11. As the promise of the Gospel, so baptism being received unworthily, that is, before conversion, is ratified and profitable unto salvation to them that are penitent; and the use thereof, which was before amisse and unlawfull, is now become unto them right and lawfull.
12. Neither doth the wickedness of the Minister make baptism void, or of no effect and force unto them, so that it be ministered into the promise and faith of Christ: and therefore also the true Church doth not baptise them who have been baptised of heretics; but only must inform and instruct them with true doctrine concerning Christ and baptism.
12. Neither doth the wickednesse of the Minister make baptism void, or of no effect and force unto them, so that it be ministred into the promise and faith of Christ: and therefore also the true Church doth not baptise them who have been baptised of hereticks; but only must inform and instruct them with true doctrine concerning Christ and baptisme.
13. And as the covenant once made with God, is also afterwards, after sins committed, perpetually firm and of force to the repentant; so also baptism, being ⟨p. 426⟩once received, confirmeth and assureth the repentant all their life time of remission of sins: and therefore neither ought it to be re-iterated, neither to be deferred until the end of our life; as if it so only cleansed men from sins, if no sins be committed after it is once received.
13. And as the convenant once made with God, is also afterwards, after sins committed, perpetually firme and of force to the repentant; so also baptisme, being ⟨p. 426⟩once received, confirmeth and assureth the repentant all their life time of remission of sins: and therefore neither ought it to be re-iterated, neither to be deferred untill the end of our life; as if it so only cleansed men from sins, if no sins be committed after it is once received.
14. Neither yet are all those who are baptised with water (whether they be of understanding or infants) partakers of the grace of Christ: for the everlasting election of God, and his calling unto the kingdom of Christ is free.
15. Neither are all who are not baptised excluded from the grace of Christ; for not the want, but the contempt of the baptism shutteth men out of the covenant of God, made with the faithful and their children.
15. Neither are all who are not baptised excluded from the grace of Christ; for not the want, but the contempt of the baptisme shutteth men out of the convenant of God, made with the faithfull and their children.
16. And seeing the administration of the Sacraments is a part of the Ecclesiastical Ministry, they who are not called unto this, and especially women, may not take upon them the power and authority to baptise.
16. And seeing the administration of the Sacraments is a part of the Ecclesiasticall Ministery, they who are not called unto this, and especially women, may not take upon them the power and authority to baptise.
17. Rites, which are patched by men to baptism; as hallowing of the water, tapers, exorcisms, chrism, salt, crosses, spittle, and such like, are worthily reputed in the Church as a corruption of the Sacrament.
17. Rites, which are patched by men to baptisme; as hallowing of the water, tapers, exorcisms, chrisme, salt, crosses, spettle, and such like, are worthily reputed in the Church as a corruption of the Sacrament.
Ans. Because Christ hath commanded me and all the faithful to eat of this bread broken, and to drink of the cup distributed, in remembrance of him, with this promise adjoineda: First, that his body was as certainly broken and offered for me on the cross, and his blood shed for me, as I behold with mine eyes the bread of the Lord broken unto me, and the cup communicated to me: and further, that my soul is no less assuredly fed to everlasting life with his body, which was crucified for us, and his blood which was shed for us, then I receive and taste by the mouth of my body the bread and wine, the signs of the body and blood of our Lord, received at the hand of the Minister.
Ans. Because Christ hath commanded me and all the faithfull to eat of this bread broken, and to drink of the cup distributed, in remembrance of him, with this promise adjoyneda: First, that his body was as certainly broken and offered for me on the crosse, and his bloud shed for me, as I behold with mine eyes the bread of the Lord broken unto me, and the cup communicated to me: and further, that my soul is no lesse assuredly fed to everlasting life with his body, which was crucified for us, and his bloud which was shed for us, then I receive and taste by the mouth of my body the bread and wine, the signs of the body and bloud of our Lord, received at the hand of the Minister.
