A64611:2177
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.
3. The power of the Keys is necessary in respect of Gods glory. For God is reproached and despited, if without difference wicked blasphemers go in the number of his Children, and his Kingdom, and the devils be confounded.
3. The power of the Keyes is necessary in respect of Gods glory. For God is reproached and despited, if without difference wicked blasphemers goe in the number of his Children, and his Kingdom, and the divels be confounded.
4. Lest the Sacraments be profaned, and that given the wicked in the Supper, which is denied them in the Word.
5. That the purity of Gods doctrine and worship be preserved.
6. For the safety of the Church, which shall be punished, if she wittingly and willingly profane Christs Sacraments, or suffer them to be profaned.
7. For the safety of the sinners, that they, being often admonished and put to shame, may return to repentance.
7. For the safety of the sinners, that they, being often admonished and put to shame, may returne to repentance.
8. For avoiding of offence in the Church, that others, weaklings, be not corrupted by evil example.1 Know ye not that a little leaven leaveneth the whole lump?
8. For avoiding of offence in the Church, that others, weaklings, be not corrupted by evill example.1 Know ye not that a little leaven leaveneth the whole lump?
9. For avoiding of offence among those that are without, lest they, who are not as yet members of the Church, come not to it.
10. That the name of God might not be blasphemed, and evil spoken of by others, and his Covenant despited and reproached.
10. That the name of God might not be blasphemed, and evill spoken of by others, and his Covenant despited and reproached.
11. That from the sinners themselves punishment may be averted, because the wicked, approaching unto the Lords Table, eat their own damnation. Wherefore, that this may not come to pass, the Church is bound to provide, that such approach not thither.
11. That from the sinners themselves punishment may be averted, because the wicked, approaching unto the Lords Table, eate their owne damnation. Wherefore, that this may not come to passe, the Church is bound to provide, that such approach not thither.
12. They who deny the faith and doctrine of Christ, are to be excluded from the Church, and from the use of the Sacraments: For the Faithful, or Christians are not to be confounded, or mingled with those, who are not members of the Church, or with those, who are professed ungodly persons, blasphemers, revolters to Arianism, Mahumetanisme, and the like. But they that deny, and refuse to repent, deny the faith and doctrine; They profess that they know God, but by works they deny him. And he that denieth the faith,1 is worse than Infidels: Therefore they who persist in their wickedness, and deny to repent, are to be shut out of the Church; neither are they to be admitted to the use of the Sacraments.
12. They who deny the faith and doctrine of Christ, are to be excluded from the Church, and from the use of the Sacraments: For the Faithfull, or Christians are not to be confounded, or mingled with those, who are not members of the Church, or with those, who are professed ungodly persons, blasphemers, revolters to Arrianisme, Mahumetanisme, and the like. But they that deny, and refuse to repent, deny the faith and doctrine; They professe that they know God, but by workes they deny him. And he that denieth the faith,1 is worse than Infidels: Therefore they who persist in their wickednes, and deny to repent, are to be shut out of the Church; neither are they to be admitted to the use of the Sacraments.
13. And here hath place that saying of Christ, Give not that which is holy to dogs. Wherefore, neither to the Sacraments are dogs to be admitted, namely, those which persist in their wickedness, and make a mock of Gods Word. For if Christ speaketh this of his audible Word, to wit, the Word preached, which yet was instituted for the converted and unconverted, or such as were yet to be converted; much more shall this likewise be spoken of his visible Word, namely, of the Sacraments, which were ordained and instituted for the converted only.
13. And here hath place that saying of Christ, Give not that which is holy to dogges. Wherefore, neither to the Sacraments are dogges to be admitted, namely, those which persist in their wickednesse, and make a mocke of Gods Word. For if Christ speaketh this of his audible Word, to wit, the Word preached, which yet was instituted for the converted and unconverted, or such as were yet to be converted; much more shall this likewise be spoken of his visible Word, namely, of the Sacraments, which were ordained and instituted for the converted only.
14. Open Infidels, wicked ones, and blasphemers, ought not to be baptised: For they ⟨p. 485⟩ought not to be baptised, who believe not with their whole heart. Wherefore, Philip saith to the Eunuch, If thou believest with all thine heart, thou mayest be baptised. 1So John also baptised none but such as confessed their sins. Now if blasphemers and unbelievers are not to be baptised, it followeth that they are to be shut out of the Church, and not to be admitted to the receiving of the Sacraments. They who ought not to be baptised, neither ought they to be admitted unto the Supper: for there is one and the same reason in both.
14. Open Infidels, wicked ones, and blasphemers, ought not to be baptised: For they ⟨p. 485⟩ought not to be baptised, who beleeve not with their whole heart. Wherefore, Philip saith to the Eunuch, If thou beleevest with all thine heart, thou mayest be baptised. 1So John also baptised none but such as confessed their sins. Now if blasphemers and unbeleevers are not to be baptised, it followeth that they are to be shut out of the Church, and not to be admitted to the receiving of the Sacraments. They who ought not to be baptised, neither ought they to be admitted unto the Supper: for there is one and the same reason in both.
15. They who are not as yet baptised are not to be admitted unto the Supper: but to them who forsake their Baptism, Baptism is no Baptism; according to that of the Apostle: If thou be a transgressor of the law, thy circumcision is made uncircumcision; 1that is, if thou persevere in thy transgression without repentance: Therefore they who forsake their Baptism, are not to be admitted unto the Supper. Obj. Then they who forsake their baptism, are also to be baptised after their receiving into the Church. Ans. Their receiving into the Church by baptism is firm, and in force to them that repent, without any iteration of the sign. But seeing baptism is an entrance into the Church, they who forsake it, are not in the Church; and therefore as long as they continue such, they are not to be admitted either into the Church, or unto the Supper.
15. They who are not as yet baptised are not to be admitted unto the Supper: but to them who forsake their Baptisme, Baptisme is no Baptisme; according to that of the Apostle: If thou be a transgressor of the law, thy circumcision is made uncircumcision; 1that is, if thou persevere in thy transgression without repentance: Therefore they who forsake their Baptisme, are not to be admitted unto the Supper. Obj. Then they who forsake their baptisme, are also to be baptised after their receiving into the Church. Ans. Their receiving into the Church by baptisme is firme, and in force to them that repent, without any iteration of the signe. But seeing baptisme is an entrance into the Church, they who forsake it, are not in the Church; and therefore as long as they continue such, they are not to be admitted either into the Church, or unto the Supper.
16. Unto whom the promise of grace doth not belong, unto them the sign of grace ought not to be extended: otherwise the Church should deal corruptly, admitting them whom God excludeth, and should be diverse and disagreeing from her self: for she should absolve them by the visible word, whom she condemned by the audible word. Wherefore the wicked and blasphemous, whom God hath rejected, and deprived of his grace, are not to be admitted unto the Sacraments, which are the signs of Gods grace.
16. Ʋnto whom the promise of grace doth not belong, unto them the signe of grace ought not to be extended: otherwise the Church should deale corruptly, admitting them whom God excludeth, and should be diverse and disagreeing from her selfe: for she should absolve them by the visible word, whom she condemned by the audible word. Wherefore the wicked and blasphemous, whom God hath rejected, and deprived of his grace, are not to be admitted unto the Sacraments, which are the signes of Gods grace.
17. The institution of the Sacraments, or the condition, which must be observed in coming to the Sacraments, requireth faith and repentance: Therefore they who show not repentance, ought not to be admitted. This argument followeth by a counterposition; They which have repentance and faith are to be admitted: Therefore they, which have not repentance and faith are not to be admitted.
17. The institution of the Sacraments, or the condition, which must be observed in coming to the Sacraments, requireth faith and repentance: Therefore they who shew not repentance, ought not to be admitted. This argument followeth by a counterposition; They which have repentance and faith are to be admitted: Therefore they, which have not repentance and faith are not to be admitted.
3. To whom the power of the Keys is committed, against whom, and in what order to be used.
3. To whom the power of the Keyes is committed, against whom, and in what order to be used.
