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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.
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.
Unto whom the declaration and denouncing of Gods Word is committed, to them also is committed the power of the Keys. The denouncing and publishing the anger and favour of God, which is performed in the preaching of the Gospel, is committed unto the Ministers: For the preaching of the Gospel is committed to them alone. But that denouncing, which is exercised in Church discipline, belongeth to the whole Church: For unto the whole Church doth discipline and spiritual jurisdiction belong. Now the denouncing and declaration which is used in the ministry of Gods word, is done after another manner than in the Church discipline. In the ministry of the word, the anger of God the word going before, is by every Pastor alone or Minister of the word privately denounced against all ungodly, unbelieving, and unrepenting persons: namely, that they are exiled from the Kingdom of Christ, as long as they repent not, neither live according to the prescript rule of the Gospel. And again, if they repent, the grace and favour of God, and remission of sins, is by the same Pastors and Ministers signified and declared out of the Word of God unto them.
UNto whom the declaration and denouncing of Gods Word is committed, to them also is committed the power of the Keyes. The denouncing and publishing the anger and favour of God, which is performed in the preaching of the Gospel, is committed unto the Ministers: For the preaching of the Gospel is committed to them alone. But that denouncing, which is exercised in Church discipline, belongeth to the whole Church: For unto the whole Church doth discipline and spirituall jurisdiction belong. Now the denouncing and declaration which is used in the ministery of Gods word, is done after another manner than in the Church discipline. In the ministery of the word, the anger of God the word going before, is by every Pastour alone or Minister of the word privately denounced against all ungodly, unbeleeving, and unrepenting persons: namely, that they are exiled from the Kingdome of Christ, as long as they repent not, neither live according to the prescript rule of the Gospel. And againe, if they repent, the grace and favour of God, and remission of sinnes, is by the same Pastours and Ministers signified and declared out of the Word of God unto them.
1Object. Then have men power to condemn. Ans. They have ministerial power; that is, the charge and function of denouncing unto men, according to Gods Word, that God remitteth or not remitteth their sins. And this is done two ways: §1First, and in general, when in the preaching of the Gospel they declare, That all believers are saved, and that all unbelievers are condemned. §2Secondly, when as they exercise this function of declaring Gods will privately unto particular men, and towards every one in several: and when remission of sins is promised to some certain person repenting, and ⟨p. 486⟩when likewise the anger and displeasure of God is denounced against any one person not repenting, as long as he continueth in that mind. So Peter said to Simon Magus, 2Thou hast neither part nor fellowship in this business. The same is to be said in particular to every one, as often as need requireth: neither must we do it at our own pleasure, but according to the word of God. And this is the power of the Keys granted unto the Pastors, and annexed unto the Ministry of the word. But to execute this sentence declared, belongeth to God alone. In Ecclesiastical jurisdiction, or Church-judgement, the denouncing of the favour and wrath of God, is not done by any privately, but by the whole Church, or in the name of the whole Church, by such as are deputed thereunto by the common consent of all. And this denouncing is used for some certain causes, and towards some certain persons, having also companying it a debarring and excluding from the use of the Sacraments, when need requireth.
1Object. Then have men power to condemne. Ans. They have ministeriall power; that is, the charge and function of denouncing unto men, according to Gods Word, that God remitteth or not remitteth their sins. And this is done two waies: §1First, and in generall, when in the preaching of the Gospel they declare, That all beleevers are saved, and that all unbeleevers are condemned. §2
1Now, Who are to be excommunicated, is known sufficiently by that which hath been said before; namely, such as either deny some Article of faith, or show that they will not repent, or submit not themselves to the will of God, according to his commandments, neither make any doubt of persisting stubbornly in manifest wickedness. All such are not to be admitted into the Church: or, if they have been admitted into the Church in baptism▪ yet we must not go forward in offering them the Lords Supper.
1Now, Who are to be excommunicated, is known sufficiently by that which hath been said before; namely, such as either deny some Article of faith, or shew that they will not repent, or submit not themselves to the will of God, according to his commandements, neither make any doubt of persisting stubbornly in manifest wickednesse. All such are not to be admitted into the Church: or, if they have been admitted into the Church in baptisme▪ yet wee must not goe forward in offering them the Lords Supper.
1That Order is to be observed in executing the office of the Keys which Christ himself, Matth. 18. hath set down. §1When a man hath committed some private trespass, he must first be courteously admonished by one, according to the commandment of Christ:2 §2If thy brother trespass against thee, go and tell him his fault between him and thee alone: if he hear thee, thou hast won thy brother. Moreover, if being admonished by one, he doth not yet repent, he must be again privately admonished by thee, taking one or two with thee. And such admonitions must be done according to Gods word, and with signification of good will towards the offender; and that not but for causes just, weighty, and necessary. And if neither so admonished by one or two he repent, he is to be corrected by the whole Church. Which also Christ hath commanded.§3 If he will not vouchsafe to hear them, tell it unto the Church. Now, if a man transgress publicly by offending of the whole Church, he must also publicly be corrected by the Church, according as his trespass is. §4If neither yet he will repent, being admonished and chastised by the Church, whether it be he that committed a private trespass, or he that committed a public offence, at length excommunication must be inflicted by the Church, as the extreme and last remedy to correct men obstinate and impenitent: even as also Christ himself commandeth in these words next following the place before alleged, If he refuse to hear the Church also, let him be unto thee as an Heathen man, and a Publican. In these words Christ expressly commandeth all, whosoever, being after this sort admonished by the Church, will not repent, to be by the common consent of the Church excommunicated, until they repent. This then is the lawful course of reclaiming such as go aside, and refractary persons in Christs Church, if the degrees prescribed be observed in the execution. The degrees prescribed are four: 1. A brotherly private admonition. 2. An admonition by many. 3. An admonition by the Church, 4. The public decree and sentence of the Church. The first and second degree take place in private offences; the third, in notorious and grievous public crimes or scandals; the fourth, in a case of contumacy, in which only the Church proceedeth to excommunication, reputing the obstinate party for an Heathen and Publican;
that is, for an alien and stranger from the Church and Kingdom of God, until he repent. Wherefore necessarily before excommunication first goeth a knowledge of some slip or error, and a knowledge of obstinacy or stubbornness. If then any man become a Papist, or an Arian, or a Davidian, or an Apostate in any other kind, he must not be reputed a member of the Church, though himself profess that he is, and desire to continue therein, unless he abjure and detest his error, and live according to the doctrine of the Gospel. The reason is, because God will have his Church separated from all other Sects ⟨p. 487⟩and limbs of the Devil: but they, who reverse their oath made in Baptism, are limbs of the Devil: Therefore they are to be exiled the Church; yea, though they profess themselves Christians. For, in deeds they deny what they profess in words: and therefore it is evident, that they lye and dissemble; seeing faith and a Christian life cannot be dis-joined; and they who separate them, mock God and his Church. Now, an Apostate is not such an one as sometimes,1 or oftentimes offendeth in life and doctrine, and repenteth again; but such an one, as who being apparently convicted of open errors and out-rages, refuseth to desist from them. Howbeit, if any profess repentance, and make outward show thereof, though inwardly he be an hypocrite, the Church is bound to admit such an one, until he bewray himself. For the Church may not judge of things secret and hidden.
that is, for an aliant and stranger from the Church and Kingdom of God, untill he repent. Wherefore necessarily before excommunication first goeth a knowledge of some slip or errour, and a knowledge of obstinacy or stubbornesse. If then any man become a Papist, or an Arrian, or a Davidian, or an Apostata in any other kind, he must not be reputed a member of the Church, though himselfe professe that hee is, and desire to continue therein, unlesse he abjure and detest his errour, and live according to the doctrine of the Gospel. The reason is, because God will have his Church separated from all other Sects ⟨p. 487⟩and limbes of the Divell: but they, who reverse their oath made in Baptisme, are limbes of the Divell: Therefore they are to be exiled the Church; yea, though they professe themselves Christians. For, in deeds they deny what they professe in words: and therefore it is evident, that they lye and dissemble; seeing faith and a Christian life cannot be dis-joyned; and they who separate them, mocke God and his Church. Now, an Apostata is not such an one as sometimes,
1That Order is to be observed in executing the office of the Keyes which Christ himselfe, Matth. 18. hath set downe. §1When a man hath committed some private trespasse, he must first be courteously admonished by one, according to the commandement of Christ:2 §2If thy brother trespasse against thee, goe and tell him his fault between him and thee alone: if hee heare thee, thou hast wonne thy brother. Moreover, if being admonished by one, he doth not yet repent, he must be againe privately admonished by thee, taking one or two with thee. And such admonitions must be done according to Gods word, and with signification of good will towards the offender; and that not but for causes just, weighty, and necessary. And if neither so admonished by one or two hee repent, hee is to be corrected by the whole Church. Which also Christ hath commanded.§3 If hee will not vouchsafe to heare them, tell it unto the Church. Now, if a man transgress publikely by offending of the whole Church, he must also publikely be corrected by the Church, according as his trespasse is. §4If neither yet he will repent, being admonished and chastised by the Church, whether it be he that committed a private trespasse, or he that committed a publick offence, at length excommunication must be inflicted by the Church, as the extreme and last remedy to correct men obstinate and impenitent: even as also Christ himself commandeth in these words next following the place before alledged, If he refuse to heare the Church also, let him be unto thee as an Heathen man, and a Publican. In these words Christ expresly commandeth all, whosoever, being after this sort admonished by the Church, will not repent, to be by the common consent of the Church excommunicated, untill they repent. This then is the lawfull course of reclaiming such as goe aside, and refractary persons in Christs Church, if the degrees prescribed be observed in the execution. The degrees prescribed are foure: 1. A brotherly private admonition. 2. An admonition by many. 3. An admonition by the Church, 4. The publike deceee and sentence of the Church. The first and second degree take place in private offences; the third, in notorious and grievous publike crimes or scandals; the fourth, in a case of contumacy, in which only the Church proceedeth to excommunication, reputing the obstinate party for an Heathen and Publican;
