The sum of Christian religion: delivered by Zacharias Ursinus in his lectures upon the Catechism authorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolved the questions of whatsoever points of moment, which have been or are controversed in divinity. Translated into English by Henry Parry, out of the last & best Latin editions, together with some supply of wa[n]ts out of his discourses of divinity, and with correction of sundry faults & imperfections, which are [sic] as yet remaining in the best corrected Latin.
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.
Zacharias Ursinus 1534–1583Oxford: printed by Joseph Barnes, 1587Oxford: printed by Ioseph Barnes, 1587
[16], 1047, [9] p. · 432k words · STC 24532 · ESTC S118924
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 Christ doth every where discern and sever himself from the father: he hath a Head, he hath a God: he is less than the Father. Therefore he is not the same God which the Father: or, he is not equal and consubstantial with the Father. Answer. He discerneth and distinguisheth himself from the Father, 1. in person. 2. in office, as he is Mediator: but not in God-head. So he hath a Head, and a God, and is less than the Father: First as touching his humanity, in nature and office; then as touching his Godhead, not in nature, but in office only, and in the manifestation of his godhead. For they which are in nature equal, may be unequal in degree of office.
9 Christ dooth euery where discerne and seuer himselfe from the father: he hath a Head, he hath a God: hee is lesse than the Father. Therefore he is not the same God which the Father: or, he is not equal and consubstantial with the Father. Answere. He discerneth and distinguisheth himselfe from the Father, 1. in person. 2. in office, as he is Mediator: but not in God-head. So hee hath a Head, and a God, and is lesse than the Father: First as touching his humanitie, in nature and office; then as touching his Godhead, not in nature, but in office onlie, and in the manifestation of his godhead. For they which are in nature equal, may bee vnequal in degree of office.
10 This is (saith Christ. Joh. 17.3.) life eternal, that they know thee to be the only very god. Therefore the son and the holy ghost, are not very god. Answer. First in this place are opposed, not the Father, and the Son or the holy Ghost, but God and Idols and creatures. Therefore these are excluded, not the Son or the holy Ghost. And Secondly, there is a fallacy in transferring the particle ONLY unto the subject THEE, unto which it doth not belong, but unto the predicate God,1 which the Greek Article in the original doth show. For the sense is, that they know thee the Father, to be that God, who only is very God. Reply. But this Argument followeth: Maximilian is Emperor: •herefore Rodulph is not. Why then doth not this follow, The father is God. Therefore the Son is not god? Ans. These persons are finite, and their essence cannot belong to moe: but the Father and the Son are persons infinite, and their essence may be of moe, namely of three persons.
10 This is (saith Christ. Ioh. 17.3.) life eternall, that they knowe thee to bee the onely verie god. Therefore the sonne and the holie ghost, are not verie god. Aunswere. First in this place are opposed, not the Father, and the Sonne or the holy Ghost, but God and Idols and creatures. Therefore these are excluded, not the Sonne or the holy Ghost. And Secondlie, there is a fallacy in transferring the particle ONELY vnto the subiect THEE, vnto which it dooth not belong, but vnto the predicate God,1 which the Greeke Article in the originall dooth shew. For the sense is, that they knowe thee the Father, to bee that God, who onely is verie God. Reply. But this Argument followeth: Maximilian is Emperour: •herefore Rodulph is not. Why thē doth not this folow, The father is God. Therefore the Sonne is not god? Ans. These persons are finite, and their essence cannot belong to moe: but the Father and the Sonne are persons infinite, and their essence may be of moe, namelie of three persons.
11 Jehovah or the true God is the Trinity. The Father is Jehovah: Therefore the Father is the trinity, that is, all three persons. Answer. Mere particular propositions conclude nothing. And, if the Major be expounded generally, after this manner, Whatsoever is Jehovah, is the Trinity, it is false: For that, which is Jehovah, may be some one person of the trinity. The whole Syllogism therefore is faulty, because ⟨p. 513⟩Jehovah is not taken in the same signification in both the premisses. For the name Jehovah in the Major is taken absolutely & essentially, for the three persons: For one and the same Jehovah or true God is The Father, and son, and holy Ghost jointly: But in the minor it is taken personally, for one person of the Godhead, that is, the Father, who is Jehovah of himself. Reply: Jehovah is one in number. Therefore it is always taken in scripture after the same manner. Answer. Jehovah is one in number of essence, not of persons.
11 Jehoua or the true God is the Trinitie. The Father is Jehoua: Therefore the Father is the trinity, that is, all three persons. Answer. Meere particular propositions conclude nothing. And, if the Maior bee expounded generallie, after this manner, Whatsoeuer is Iehoua, is the Trinitie, it is false: For that, which is Iehoua, maie be some one person of the trinitie. The whole Syllogisme therefore is faulty, because ⟨p. 513⟩Iehoua is not taken in the same signification in both the premisses. For the name Iehoua in the Maior is taken absolutelie & essentially, for the three persons: For one and the same Iehoua or true God is The Father, and sonne, and holy Ghost iointly: But in the minor it is taken personallie, for one person of the Godhead, that is, the Father, who is Iehoua of himselfe. Replie: Iehoua is one in number. Therefore it is alwaies taken in scripture after the same maner. Answer. Iehoua is one in number of essence, not of persons.
12 Where are three and one, there are four. But in God are three & one, to wit, three persons, and one essence. Therefore there are four in God. Answer. The Major is to be distinguished. Where are three and one really distinct, there are four. But these three in God are not another thing distinct in the thing it self from the essence, but each is that one essence, the same and whole, and they differ from their essence only in their manner of subsisting or being. The manner of existing is not a divers substance from the existence, being, or essence.
12 Where are three and one, there are foure. But in God are three & one, to wit, three persons, and one essence. Therefore there are foure in God. Answere. The Maior is to be distinguished. Where are three and one reallie distinct, there are foure. But these three in God are not another thing distinct in the thing it selfe from the essence, but each is that one essence, the same and whole, and they differ from their essence onely in their manner of subsisting or being. The manner of existing is not a diuers substance from the existence, being, or essence.
13 Christ according to that nature, according to which in scripture he is called Son, is the Son of god. But according to his humane nature only he is called Sonne. Therefore according to that only, and not according to his divine also, he is the son of god: and so by a consequent, the son is not very god. Answer. The minor is false. For Christ is called the only begotten and proper son of the Father, and equal with the Father, John. 3.16. John. 5.18. Rom. 8.32. The father hath created all things by the son. The son from the very beginning worketh all things likewise, which the Father doth, John. 5.17.19. The son revealed the Fathers will, of receiving mankind into favour, unto the Church, before his flesh was borne, John. 1.18. The son was sent into the world, descended from heaven, and took flesh, Heb. 2.16. John. 3.13.17. But the Word, which is God, is the only begotten and proper son of God, and took flesh, John. 1.14. And not the humane but the divine nature of Christ is creatress and worketh with equal authority and power with the Father, and descended from heaven. Therefore God, or the Godhead, or divine nature of Christ is both called in the scripture, and is the son: and by a consequent, the son is that one true and very God.
13 Christ according to that nature, according to which in scripture he is called Son, is the Son of god. But according to his humane nature onely hee is called Sonne. Therefore according to that onely, and not according to his diuine also, hee is the sonne of god: and so by a consequent, the sonne is not verie god. Aunswere. The minor is false. For Christ is called the onely begotten and proper sonne of the Father, and equal with the Father,
Three diverse speeches are here to be observed. 1. To believe that Christ is Lord. To believe this is not sufficient: for we believe also that the devil is Lord, but not of all, nor ours, as we do believe Christ to be Lord of us all. 2. To believe that Christ is Lord, and that of all, and also ours. Neither is it enough to believe this. For the Devils believe also that Christ is their Lord, as he hath full right and authority not only over all other things, but over them also, to determine of them whatsoever pleaseth him. 3. To believe in Christ our Lord, that is, so to believe Christ to be our Lord, that in him we place our trust and confidence, and be thoroughly persuaded, that by him we are wholly freed and delivered from all evil, and are defended and safeguarded against all our enemies: and this is it, which we especially ought to believe. Whenas therefore we say, that we believe in our Lord, we believe, 1. That the Son of GOD Christ is Lord of all creatures: 2. But especially of his Church, which being purchased with his own blood he guideth, defendeth, and preserveth by his spirit. 3. And that I am also one of his subjects, whom being redeemed from the power of the Devil he mightily preserveth, ruleth, maketh obedient unto him, and at length enricheth with eternal glory: that is, I believe that hitherto I have bin by and for Christ preserved, and shall hereafter be preserved of him thorough all eternity; & lastly that he useth & will use his dominion & power, which he hath as over all other creatures, so over me, unto my salvation and his own glory. But for the better understanding of this that hath bin spoken, we are to observe these two things.
THree diuerse speeches are heere to bee obserued. 1. To beleeue that Christ is Lord. To beleeue this is not sufficient: for we beleeue also that the diuel is Lord, but not of al, nor ours, as wee doe beleeue Christ to bee Lorde of vs all. 2. To beleeue that Christ is Lord, and that of al, and also ours. Neither is it enough to beleeue this. For the Diuels beleeue also that Christ is their Lord, as he hath ful right and autority not only ouer all other thinges, but ouer them also, to determin of them whatsoeuer pleaseth him. 3. To beleeue in Christ our Lorde, that is, so to beleeue Christ to bee our Lorde, that in him wee place our trust and confidence, and bee thoroughly perswaded, that by him wee are wholy freed and deliuered from all euill, and are defended and safegarded against all our enemies: and this is it, which we especiallie ought to beleeue. Whenas therefore we saie, that wee beleeue in our Lorde, we beleeue, 1. That the Sonne of GOD Christ is Lorde of all creatures: 2. But especiallie of his Church, which beeing purchased with his owne bloode hee guideth, defendeth, and preserueth by his spirit. 3. And that I am also one of his subiectes, whom beeing redeemed from the power of the Diuell he mightilie preserueth, ruleth, maketh obedient vnto him, and at length enricheth with eternal glorie: that is, I beleeue that hitherto I haue bin by and for Christ preserued, and shal hereafter be preserued of him thorough al eternitie; & lastly that he vseth & wil vse his dominion & power, which hee hath as ouer all other creatures, so ouer me, vnto my saluation and his owne glory. But for the better vnderstanding of this that hath bin spoken, wee are to obserue these two things.
TO be a Lord, is, to have right and power granted by Law, either divine or humane, over some thing or person, as to use and enjoy it, and to dispose thereof at thy own will and pleasure. Christ therefore is our Lord: First, because he hath care of us, that is, ruleth, preserveth, and keepeth us as his own to eternal ⟨p. 515⟩life and glory, as being bought with his precious blood. John 17.12. None of them is lost, whom thou gavest me. Joh. 10.28. None shall pluck them out of my hand. Secondly, because we are bound to serve him both in body and soul, that he may be glorified by us. 1. Cor. 6 20. Ye are bought with a price, therefore glorify God in your body and in your spirit: for they are Gods. Hereof also we may understand, that the word, Lord, in the Creed, is not a name of the divine essence, but of his office, and is referred to both natures of Christ, like as the names of Priest, King, and Prophet. Christ then is our Lord, not only in respect of his Divinity which created us, but also in respect of his humanity which redeemed us. For the humane nature of Christ is the price of our redemption: his divine nature doth give and offer that price unto the Father, and doth by the virtue of his spirit effectually apply it unto us, sanctify, rule, save, and defend us against our enemies, and doth all these things, the humane nature being privy thereunto, and most earnestly willing it. Yea further, as he is man also, he hath power not only over men, but also over all creatures, and therefore over the Angels themselves. For the names of the office, benefits, & dignity of christ are affirmed of his whole person, to speak simply & properly, by communicating, but not by confounding the properties of both natures.
TO bee a Lord, is, to haue right and power granted by Lawe, either diuine or humane, ouer some thing or person, as to vse and enioie it, and to dispose thereof at thy owne will and pleasure. Christ therefore is our Lord: First, because he hath care of vs, that is, ruleth, preserueth, and keepeth vs as his owne to eternall ⟨p. 515⟩life and glorie, as beeing bought with his precious bloode.
CHRIST is Lord. 1. By right of creation & government. 1Of this rule and dominion it is said, Al things that the father hath, are mine. Joh. 16.15. For by him, & in him are all things created, and by his mighty word, that is, by his forcible pleasure and will, or providence they are sustained and governed, and whatsoever good is in all the creatures, that wholly proceedeth from him. And this is a most general dominion which extendeth it self unto all creatures, even unto devils & wicked men, albeit not altogether after the same manner to us, & to all the wicked, & devils. For. 1. he created us to eternal life: but them to destruction. 2. The dominion which christ hath over the wicked & devils, consisteth in the right of requiring & commanding of exercising his power, & bridling his enemies: that is, he hath right & power over the devils and the wicked, to do with them what him listeth, so that without his will and pleasure ⟨p. 516⟩they cannot so much as move themselves: And he permitteth them, by bereaving and destituting them of the grace of his spirit, to run headlong into sin and eternal destruction. He hath also over us right and power to do with us what him listeth: but he furthermore keepeth and guardeth us as his own flock and proper people, whom he hath purchased with his blood; he governeth us also and guideth us by his spirit: he worketh in our hearts faith and obedience that we may do things acceptable unto him, and so fenceth us against all the temptations of the Devil and the flesh, that we may never fall from him. Therefore he is our Lord after a far other sort, than the Devils and the reprobates.
CHRIST is Lord. 1. By right of creation & gouernment. 1Of this rule and dominion it is said, Al things that the father hath, are mine. Ioh. 16.15. For by him, & in him are al things created, and by his mighty word, that is, by his forcible pleasure and wil, or prouidence they are susteined and gouerned, and whatsoeuer good is in al the creatures, that wholy proceedeth from him. And this is a most generall dominiō which extendeth it self vnto al creatures, euen vnto diuels & wicked men, albeit not altogether after the same maner to vs, & to al the wicked, & diuels. For. 1. he created vs to eternal life: but them to destruction. 2. The dominiō which christ hath ouer the wicked & diuels, cōsisteth in the right of requiring & cōmanding of exercising his power, & bridling his enimies: that is, hee hath right & power ouer the diuels and the wicked, to doe with them what him listeth, so that without his wil and pleasure
12 He is our Lord by right of redemption. For he alone, paying the ransom for us, delivereth us from the power of the Devil: by his spirit regenerateth us, and causeth us to begin to serve him: and in this liberty, whereunto he hath brought us by his merit and power, he also preserveth us, against all both outward and inward enemies, even to the end: and being raised from the dead he fully enfreeeth and delivereth us from all sin and misery, and endoweth us with eternal bliss and glory. And seeing he hath delivered & freed us, it is manifest that we were Servants; and truly so we were, and are by nature Servants and bound-slaves of the Devil, from whose tyranny Christ hath delivered us, and hereupon now are we the Servants of Christ: because us, who were by nature his enemies and deserved to be destroyed of him, he notwithstanding preserved and delivered. For* serui, or servants, were first so named by the Romans from seruando, which is in signification preserved, because, when in the wars they might have bin slain of their enemies, they were preserved. But this dominion of Christ over us is special, that is, extendeth it self only to the Church. Objection. If we be redeemed from the power of the Devil: therefore a ransom hath bin paid him for our redemption: For from whose power we are redeemed, unto him is the price and ransom due: But God gave not him the ransom: Therefore we are not redeemed from the power of the Devil. Answer. From whose power we are redeemed as having bin supreme Lord over us, and holding rightly his dominion over us: unto him the price & ransom is due. But the devil is ⟨p. 517⟩no supreme Lord, but the executioner of the supreme lord,3 which is God, who alone hath and holdeth by right dominion over us. Wherefore in respect of God Christ redeemed us; for unto him he hath paid the price: But he hath delivered us or set us at liberty in respect of the Devil. For we are given unto Christ our redeemer to be his own, neither hath the Devil now any more right or power over us. And this christs dominion and power over us cost him enough, who therefore also hath care of it, and preserveth it. Of that Dominion we dispute especially in this place.
For the Devil doth not acknowledge Christ to be such a Lord unto him, as we confess him to be unto us, because he hath redeemed us, and because he guideth us with his spirit.
For the Diuell dooth not acknowledge Christ to bee such a Lorde vnto him, as wee confesse him to bee vnto vs, because hee hath redeemed vs, and because hee guideth vs with his spirite.
3 In respect of our preservation Christ is our Lord, 1because he defendeth us unto the end, & keepeth & safeguardeth us to eternal life: not only by defending our bodies from enemies, but our souls also from sins. Of this Dominion himself speaketh: None of them are lost, which thou gavest me. No man shall pluck my sheep out of my hands. He keepeth the wicked to destruction, and defendeth their bodies only.
3 In respect of our preseruation Christ is our Lorde, 1because he defendeth vs vnto the end, & keepeth & safegardeth vs to eternall life: not only by defending our bodies from enimies, but our soules also from sins. Of this Dominion himselfe speaketh: None of them are lost, which thou gauest mee. No man shal pluck my sheepe out of my hands. He keepeth the wicked to destruction, and defendeth their bodies only.
13 By right of preservation.3 By right of preseruation.
4 In respect of Gods ordinance: 1because the Father ordained the word and this person Christ, unto this, that by him he might work all things in heaven and in earth: The Father gave us unto him, manifested him unto us, to be our Prince, King, & Head, & hath made him heir of all. Now whereas he is our Lord after a far more excellent manner than others; we also are far more bound to his allegiance & obedience. For he is so our lord, that he doth indeed with us what he will, and hath full right and power over us: but yet he useth that his power to our salvation only. For we receive daily of this Lord moe, and by infinite parts more excellent benefits, than do any other throughout the whole world. And therefore we ought always to acknowledge the dominion and power, which Christ hath over us. Which acknowledging of his dominion is, 1. A profession of so great a benefit of christ, as, that he hath vouchsafed to be our lord, & to set free us his enemies into this so fruitful & glorious a liberty: 2. A confession of our bond & duty. For christ being so merciful a Lord unto us, we ought both in word and life to ⟨p. 518⟩profess our selves as his servants to be bound to faithful subjection and obedience unto him in all things, that he may be magnified of us for ever.
4 In respect of Gods ordinance: 1because the Father ordeined the woord and this person Christ, vnto this, that by him hee might woorke all thinges in heauen and in earth: The Father gaue vs vnto him, manifested him vnto vs, to bee our Prince, King, & Head, & hath made him heire of al. Now whereas he is our Lorde after a farre more excellent manner than others; we also are far more bound to his allegeance & obedience. For he is so our lord, that he doth indeed with vs what he wil, and hath full right and power ouer vs: but yet he vseth that his power to our saluation only. For wee receiue dailie of this Lord moe, and by infinite partes more excellent benefites, than doe any other thoroughout the whole world. And therefore wee ought alwaies to acknowledge the dominion and power, which Christ hath ouer vs. Which acknowledging of his dominiō is, 1. A profession of so great a benefit of christ, as, that he hath vouchsafed to be our lord, & to set free vs his enimies into this so fruitfull & glorious a liberty: 2. A confession of our bond & duty. For christ being so merciful a Lord vnto vs, we ought both in word and life to
. And not the humane but the diuine nature of Christ is creatres and worketh with equal autoritie and power with the Father, and descended from heauen. Therefore God, or the Godhead, or diuine nature of Christ is both called in the scripture, and is the sonne: and by a consequent, the sonne is that one true and verie God.
. Yee are bought with a price, therefore glorifie God in your bodie and in your spirite: for they are Gods. Hereof also wee maie vnderstande, that the woorde, Lorde, in the Creede, is not a name of the diuine essence, but of his office, and is referred to both natures of Christ, like as the names of Priest, King, and Prophet. Christ then is our Lorde, not onely in respect of his Diuinitie which created vs, but also in respect of his humanity which redeemed vs. For the humane nature of Christ is the price of our redemption: his diuine nature dooth giue and offer that price vnto the Father, and dooth by the vertue of his spirite effectuallie applie it vnto vs, sanctifie, rule, saue, and defend vs against our enemies, and dooth al these thinges, the humane nature beeing priuie thereunto, and most earnestlie willing it. Yea further, as hee is man also, hee hath power not only ouer men, but also ouer all creatures, and therfore ouer the Angels themselues. For the names of the office, benefits, & dignity of christ are affirmed of his whole person, to speak simply & properly, by communicating, but not by confounding the properties of both natures.
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they cannot so much as moue themselues: And he permitteth them, by bereauing and destituting them of the grace of his spirit, to run headlong into sin and eternal destruction. Hee hath also ouer vs right and power to do with vs what him listeth: but hee furthermore keepeth and gardeth vs as his owne flocke and proper people, whome hee hath purchased with his bloode; hee gouerneth vs also and guideth vs by his spirite: hee woorcketh in our heartes faith and obedience that wee maie doe things acceptable vnto him, and so fenceth vs against all the temptations of the Diuel and the flesh, that we may neuer fal from him. Therefore he is our Lord after a farre other sort, than the Diuels and the reprobates.
2 Hee is our Lorde by right of redemption. For hee alone, paying the raunsome for vs, deliuereth vs from the power of the Diuel: by his spirit regenerateth vs, and causeth vs to beginne to serue him: and in this liberty, whereunto hee hath brought vs by his merite and power, hee also preserueth vs, against al both outward and inward enemies, euen to the end: and being raised from the dead he fully enfreeeth and deliuereth vs from all sin and miserie, and endoweth vs with eternal blisse and glorie. And seeing hee hath deliuered & freed vs, it is manifest that we were Seruants; and truely so wee were, and are by nature Seruantes and bound-slaues of the Diuell, from whose tyrannie Christ hath deliuered vs, and heereupon nowe are wee the Seruants of Christ: because vs, who were by nature his enimies and deserued to be destroied of him, hee notwithstanding preserued and deliuered. For
serui, or seruants, were first so named by the Romans from seruando, which is in signification preserued, bicause, whē in the wars they might haue bin slain of their enemies, they were preserued. But this dominion of Christ ouer vs is speciall, that is, extendeth it selfe onely to the Church. Obiection. Jf we bee redeemed from the power of the Diuel: therefore a ransome hath bin paid him for our redemption: For from whose power wee are redeemed, vnto him is the price and ransome due: But God gaue not him the raunsome: Therefore wee are not redeemed from the power of the Diuel. Answer. From whose power we are redeemed as hauing bin supreme Lord ouer vs, and holding rightly his dominion ouer vs: vnto him the price & ransome is due. But the diuel is
⟨p. 517⟩
no supreme Lord, but the executioner of the supreme lord,
which is God, who alone hath and holdeth by right dominion ouer vs. Wherefore in respect of God Christ redeemed vs; for vnto him he hath paid the price: But he hath deliuered vs or set vs at liberty in respect of the Diuell. For wee are giuen vnto Christ our redeemer to bee his owne, neither hath the Diuell nowe anie more right or power ouer vs. And this christs dominion and power ouer vs cost him enough, who therefore also hath care of it, and preserueth it. Of that Dominion we dispute especiallie in this place.
12 By right of redemption.
*The reason of this derivation of the name Servant could not be expressed in English as it is in latin, from whence our English word cometh. Serui (which signifieth, servants) cometh from Seruando, that is, saved or preserved.The reason of this deriuation of the name Seruant could not be expressed in English as it is in latine, from whēce our English word commeth. Serui (which signifieth, seruants) commeth from Seruando, that is, saued or preserued.
3We are said to be redeemed in respect of god; we are delivered, in respect of the Devil.Wee are saide to bee redeemed in respect of god; wee are deliuered, in respect of the Diuel.
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professe our selues as his seruantes to bee bound to faithfull subiection and obedience vnto him in all thinges, that he may bee magnified of vs for euer.
