The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.

The confirmation of such of the former conclu∣sions, as most require it.

THE confirmation of the second conclusion. The definition therein deliuered of sacraments, is expressed, Gen. 17.11. Exod. 20.10. Exod. 31.14. Thou shalt keep my sabbothes. Now, that sacraments are rites commanded and prescribed to the church by God, is apparent by the instittuion of thē: as also that they are rites adioined vnto the promise as visible signes and tokens thereof; Because al sacraments are necessary duties towards GOD. But chiefly and principallie they are gods benefites towardes vs; as circumcision did portende and shew remission of sinnes and mor∣tification; Deut. 30.6. Heb. 8 9.10. Neither onely doe we sig∣nifie them in confessing and celebrating them, but chiefely God himselfe dooth signifie them vnto vs, test••fieng and confirming them vnto vs by the ceremonies of sacramēts. For the Ministers, as well in the administration of the sa∣craments, as in the preaching of the woord, ••ea••e the per∣son & possesse the place of God, to the Church. Mat 28.19. Teach and baptise all nations Iohn. 4.2. Iesus did baptise: when yet not hee himselfe, but his disciples did baptise. So of the signe and ceremonie of inauguratiō or anointing one to be King it is saide 1. Sam. 10.1. The Lord hath anointed thee: When yet

Samuel was sent to anoint Saul. They furder are therefore saide to confirme our faith, because the scripture witnesseth them to be the signes and tokens of the mutuall & euerlasting couenant between God and the faithfull, which God signifieth vnto vs in the bestowing of his benefits promised vs in the Gospell. But God is a∣like to be beleeued, whether by signes, or by words, which signifie his will: because not onely our sacrifices and obedi∣ence, but also the signes of grace deliuered vnto vs by God haue in their right vse the promise of grace adioyned vnto them: As, He that shall beleeue, and shall bee baptised, shall bee sa∣ued. And lastly, because the scripture to signifie the receiuing or want of the things signified, alleageth the receiuing or want of the signs: As Ps 51.7. Purge me with hysop & I shal be clean. Deut. 30.6. The Lord will circumcise thy heart. Rom. 6.3. All wee which haue bin bapitised. 1. Cor. 10.16. The bread which we break, is it not the cōmunion of the bodie of Christ? And hereof also follow the other ends specified in the definition, in this second conclusion. As, That the sacraments discerne & seuer the church from other sects. This is manifest both by effects, and by Te∣stimonies. Exod. 12.45. A strainger shall not eate thereof. Rom. 3.1. What is the profit of circumcision? Much euery maner of way: because vnto them were committed the Oracles of God, Eph. 2.11. Ye being in times past Gentiles, & called Vncircumcision of them, who were at that time without Christ, and were aliants from the common-wealth of Jsraell, and were straingers from the couenants of promise, and had no hope, and were without God in the Worlde. Gen. 17.11. Is shall bee a signe of the couenant betweene mee and you; and it shall bee my couenant, in your flesh. Another ende is, that they preserue the memorie of Gods benefits. 1. Cor. 11.26. As often as yee shall eate this bread, yee shew the Lords death vntill hee come. Exod. 12.14. This day shall bee vnto you a remem∣brance. Deut. 6.8. Thou shalt binde them for a signe vpon thine hand, and they shall bee as signes of remembrance betweene thine eyes. Luk. 22.19. Do this in remembrance of me. Lastly, they are al∣so bonds of loue: because they who are confederated with God, are vnited also among themselues. Ep. 4.5. One Lord, one faith, &c. 1. Cor. 10.17. We being many are one bodie.

The confirmation of the fourth Conclusion. The distincti∣on there deliuered is manifest in it selfe. The receiuing of the signes is corporall & externall. But the thinges especiallie signified

are not receiued without faith, because they are promised to belee∣uers onely. And the signes are no otherwise true, than the promises, vnto which they are annexed. Again, the signes de∣clare the same to the eyes, which the promise declareth vnto the ears. As therefore the promise is but an emptie sound with∣out faith: So also are the ceremonies vaine spectacles. A∣gain, The thinges signified are the communion of Christ and all his benefits. But this can no man haue otherwise than by faith, either in the vse, or without the vse of the Sacra∣ment.

The confirmation of the sixt conclusion. Such is the coniun∣ction of all signes with their things signified, as that they represent the things signified, and confirme the acceptation of them: For the pledges or tokens and symboles testifieng other thinges, are, though not in the same place, yet together with the thinges testified and signified. The Reason is; Because to make one thing a signe of a∣nother thing, is not to include or tie the thing with the signe, as that they should be in one place, but to ordaine the signe to signifie the thing, the signe being in the same place with it, or in some other place. Again, the nature of the things signified by the sacra∣ment doth not admit this local vnion. For some are subsisting forms, some accidents, not inherent in the sacramentall signes, but in the mindes of men; as the gifts of the holy ghost. Some are corporeall, and in one place only, and not locallie existent, wheresoeuer the sacraments are vsed; as the flesh and bloud of Christ.

The confirmation of the seuenth Conclusion. The scrip∣ture speaketh thus of the Sacramentes. Circumcision is the couenaunt. The Lambe is, the Passeouer. The bloud of the sacrifices, the bloude of the couenant, the expiation of the sacrifices, the Sabboth, the euerlasting couenant. The mercie seate of the Arke: Baptisme a clensing washing. Bread and wine, the bodie and bloud of Christ. And so the scripture expoun∣deth it selfe, when circumcision is called the signe of the co∣uenant; The Pascal Lambe, the signe of the passouer: The Sabboth, a perpetual signe of grace and sanctification: The ce∣remonies, types and shadowes of true thinges: The beleeuer and baptized shall bee saued; and of the signes, and symboles of the Lordes supper it is said, that they are to bee receiued for our reconciliation.

The confirmation of the tenth conclusion. The signes of the

couenant, confirme nothing vnto them who keep not the couenant, or who referre them to another ende. But the sacraments are signes of the couenant, whereby God bindeth himselfe to giue vnto vs remission of sinnes and eternall life freely for Christs sake: and wee binde our selues to the yeelding and performance of faith and new obedience. Therefore they confirme not, neither ••ssure them of Gods grace, who are without faith and repentaunce, or vse other rites, or to some other end, than God hath appointed. Moreouer, J•• is superstitious and idolatrous to attribute the ••••stif••cation of gods grace either to the external woorke & rite without the promise, or to anie other woorke inuented by men. Wherefore the abusing or not right vsing of the sacraments hath not the grace of God accompanying it, or assureth any man of it. As it is said, Rom. 2.25. Circumcision is profitable, if thou doe the law, &c.

The confirmation of the 11. conclusion. The figure of Bap∣tisme beeing correspondent to the Arke of Noah, doth also saue vs; not the outward washing away of the filth of the flesh, but the inwarde testification of a good conscience towardes god. The bread which wee breake, is it not the communion of the bodie of Christ? And seeing the sacramentes are an externall instrument whereby the holy Ghost fostereth and preserueth faith: it foloweth that they serue for the saluation of beleeuers, as doth the word. But contrary, the wicked, through the ab∣use of the sacramentes, and the contempt of Christ and his benefites, which are offered vnto them in his woorde and sacraments, and through the confession of his doctrin which they embrace not with a true faith, purchase vnto themselues the anger of God, and euerlasting paines, ac∣cording to the saying of the Prophet Esay, cap. 66 3. He that killeth a Bullock, is as if he slew a man: he that sacrificeth a sheep, i•• as if he cut off a dogs necke. And saint Paul, 1. Cor. 11.27. Whosoeuer shall eate this breade and drinke the cup of the Lorde vnworthilie, shall be guiltie of the bodie and bloud of the Lorde. But the things signified, because they are receiued by faith onely, and are either proper vnto saluation, or saluation it selfe, as, Christ and his benefites; they cannot be receiued of the wicked, neither can they at all be receiued, but vnto saluation.

The confirmation of the 12. cōclusion. A promise & the signe

of a promise hauing a condition of faith and fidelitie adioined vn∣to it are ratified, whensoeuer the condition is perfourmed. But such is that promise, which is signified and confirmed by the sacraments. Therefore if in the vse of them faith doth accompany, which beleeueth the promise, the things pro∣mised and signified are receiued together with the signes. Eze. 16.59. I might deale with thee as thou hast done, when thou diddest despise the oth in breaking the couenant: Neuerthelesse I will remember my couenaunt made with thee in the daies of thy youth, and J will confirme vnto thee an euerlasting couenant.

The confirmation of the 13. conclusion. The iterating of cir∣cumcision or Baptisme hath beene no where receiued or admitted. Neither is the reason hereof obscure or vnknowen: because those sacraments were instituted, to bee an initiating or solemne receiuing of men into the Church, which is alway ratified vnto him that is penitent, and persisteth therein. But the vse of other sacraments is commaunded to be iterated: as of the sacrifices, the Passeouer, worshipping at the Arke, Cleansings: as also of the Lords Supper. The cause is, because they are a testimonie, that the couenant which was made in Circumcision and Baptisme, is rati∣fied and firme to him that repenteth. And this exercising of our faith is alwaies necessarie.

The confirmation of the 14. conclusion. That there is one common definition agreeing to the sacraments both of the olde and new testament, hath beene shewed before. That the difference of them consisteth in the number and forme of the rites, is appa∣rent, by a particular enumeration of them. For in the newe testament it is manifest that there are but two, because there are no other ceremonies commaunded of god, and hauing annexed vn∣to them the promise of grace. And that the olde sacraments signi∣fie Christ, which hereafter shoulde bee exhibited, the newe, Christ who alreadie was exhibited, is apparant by the interpretation deliuered of them in holy writ, whereof wee spake in the definition. Now they differ in clearenes, because in the newe Testament the ceremonies are purer, & signifiyng things complete and perfect. In the old were moe rites shadow∣ing thinges to come, all the circumstances whereof were not as yet declared.

The confirmation of the 15. conclusion. What the Mini∣sters doe in Gods name in the administration of the sacra∣ments,

& also that God by the sacramentes signifieth, that is, teacheth, offereth, promiseth vs the communion of Christ, was declared in the second confirmation. Hereof followeth the next, which is, that the holie ghost dooth mooue our heartes by them to beleeue. For seeing the sacraments are a visible promise, they haue the same authoritie of confir∣ming faith in vs, which the promise it selfe hath which was made vnto vs. Of this followeth the third. For that which serueth for the kindling or raising of faith in vs, the same also serueth for the receiuing of the cōmunion of Christ & his benefits. And because we attaine vnto this by faith. Therefore it is said: The bread is the communion of the bodie of Christ: Baptisme doth saue vs. Neither yet doth the holy Ghost alwaies confirme and establish faith by them, as the examples of Simon Magus, and of infinite others doe shewe. That the vse of them hurteth without faith, hath beene prooued in the se∣cond Conclusion.

The confirmation of the 16. conclusion. The sacraments without the word going before, doe neither teach nor confirme our faith: because the meaning and signification of them, is not vn∣derstood, except it be declared by the woorde, neither can the signe confirme anie thing, except the thing bee first promised. An ex∣ample hereof are the Iewes, who obserued and nowe doe obserue the ceremonies, but adioine thereto the not vn∣derstoode promise of the grace and benefites of Christ. Without the Word those who are of vnderstanding are not saued, either by doctrine, as by ordinarie means, or by an inter∣nal and extraordinarie knowledge. Joh. 3.18. Hee that be∣leeueth not in the sonne, is alreadie condemned. Rom. 3.17. Faith commeth by hearing: and hearing by the woorde of god. But they may bee saued without the sacramentes: because although by some necessitie they bee depriued of these, yet they may beleeue, as the theefe did on the Crosse. Or: if they be in∣fants, according to the condition of their age they are sanctified, as Iohn in the wombe, and many infants also in the wombe, who died before the day of circumcision. The Woord also is to bee preached vnto the wicked, because it is ap∣pointed to conuert them. But the sacraments are to bee admi∣nistred vnto them, who are acknowledged for members of the church; because they are instituted for the vse of the church

onely. Act. 8.37. Thou maiest be baptized, if thou beleeuest.

The confirmation of the eighteenth conclusion. The confir∣mation thereof is manifest by the Passeouer, and other sacri∣fices, as also by the sabboth: which all were commaunded by God, that the godly might celebrate and worship God, and shew themselues gratefull vnto him, and might withall take the signes and tokens of those benefits of God, which they re∣ceiued by the Messias. So Baptisme is a confession of chri∣stianity, and a signe, whereby Christ testifieth that wee are washed by his bloode. The supper of the Lord is a thankes∣giuing for the death of Christ, and an aduertisement that we are quickened & reuiued by his death, & are made his members, & shall remaine & continue with him for euer.