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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. 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 with the Father: or, he is not equal and consubstantial with the Father. Answ. 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, 1. As touching his humanity, in nature and office. 2. As touching his God-head, not in nature, but in office only, and in the manifestation of his God-head: For they which are in nature equal, may be unequal in degree of office.
9. Christ doth every-where discern and sever himself from the Father: hee hath a Head, he hath a God, he is lesse than the Father: Therefore he is not the same God with the Father: or, he is not equall and consubstantiall with the Father. Answ. He discerneth and distinguiseth himself from the Father, 1. In person. 2. In office, as he is Mediatour, but not in God-head. So, Hee hath a Head, and a God, and is lesse than the Father, 1. As touching his humanity, in nature and office. 2. As touching his God-head, not in nature, but in office only, and in the manifestation of his God-head: For they which are in nature equall, may be unequall in degree of office.
10. This is (saith Christ) life eternal, 1that they know thee to be the only very God: Therefore the Son and the holy Ghost are not very God. Ans. 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. 2. There is a fallacy of severing and dividing clauses of mutual co-herence and necessary connection: For it followeth in the Text: And whom thou hast sent, Jesus Christ: Therefore, herein also consisteth life eternal, that Jesus Christ, sent of the Father, be likewise known to be very God: as it is said; The same is very God and life everlasting. 23. There is a fallacy in transferring the particle Only unto the subject Thee, unto which it doth not belong, but unto the predicate God, which ⟨p. 267⟩the Greek Article, in the original doth show: For the sense is,3 that they know thee the Father to be that God, who only is very God. Repl. But this argument followeth: Maximilian is Emperor: Therefore 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) life eternall, 1that they know thee to be the only very God: Therefore the Son and the holy Ghost are not very God. Ans. 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. 2. There is a fallacy of severing and dividing clauses of mutuall co-herence and necessary connexion: For it followeth in the Text: And whom thou hast sent, Jesus Christ: Therefore, herein also consisteth life eternall, that Jesus Christ, sent of the Father, be likewise knowne to be very God: as it is said; The same is very God and life everlasting. 23. There is a fallacy in transferring the particle Onely unto the subject Thee, unto which it doth not belong, but unto the predicate God, which ⟨p. 267⟩the Greek Article, in the originall doth shew: For the sense is,3 that they know thee the Father to be that God, who only is very God. Repl. But this argument followeth: Maximilian is Emperour: Therefore 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.
11. Jehovah, or the true God is the Trinity. The Father is Jehovah: Therefore the Father is the Trinity, that is, all three persons. Ans. 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 Syllogism therefore is faulty, because Jehovah is not taken in the same signification in both the premisses: For the name Jehovah in the Major is taken absolutely and 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 God-head, that is, the Father, who is Jehovah of himself. Repl. Jehovah is one in number: Therefore it is always taken in Scripture after the same manner. Ans. Jehovah is one in number of essence, not of 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. Ans. Meere 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 Syllogisme therefore is faulty, because Jehovah is not taken in the same signification in both the premisses: For the name Jehovah in the Major is taken absolutely and essentially for the three persons (for one and the same Jehovah or true God, is the Father, and Son, and holy Ghost joyntly) but in the Minor it is taken personally, for one person of the God-head, that is, the Father, who is Jehovah of himself. Repl. Jehovah is one in number: Therefore it is alwaies taken in Scripture after the same manner. Ans. Jehovah is one in number of essence, not of persons.
12. Where are three and one, there are four: But in God are three and one, to wit, three persons and one essence: Therefore there are four in God. Ans. 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, as they differ from their essence only in their manner of subsisting or of being. The manner of existing, is not a diverse substance from the existence, being, or essence.
12. Where are three and one, there are foure: But in God are three and one, to wit, three persons and one essence: Therefore there are foure in God. Ans. The Major is to be distinguished: Where are three, and one really 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, as they differ from their essence only in their maner of subsisting or of being. The maner of existing, is not a diverse 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 Son: 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. Ans. The Minor is false:1 For Christ is called the only begotten and proper Son of the Father, and equal with the Father. The Father hath created all things by the Son. The Son from the very beginning worketh all things likewise, which the Father doth. The Son revealed the Fathers will, of receiving mankind into favour, unto the Church, before his flesh was borne. The Son was sent into the world, descended from heaven, and took flesh. But the Word, which is God, is the only begotten and proper Son of God, and took flesh. 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 God-head, 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. These Objections we may compare with those that are before set down in the Common place, concerning the Trinity of the persons: For, with whatsoever Sophisms the Trinity it self and divine essence is impugned, with the self-same also is each Person assaulted: and contrariwise, with whatsoever Sophisms one person is impugned, with the same the whole essence of the Deity is assailed. Besides, some objections were there only proposed, which are here more fully assoiled. You may read more of this point, Vol. 1. Ursin. from page 115. to page 125.
13. Christ according to that nature, according to which in Scripture hee is called Son, is the Son of God: But according to his humane nature only hee is called Son: Therefore, according to that only, and not according to his divine also, hee is the Son of God: and so by a consequent, the Son is not very God. Ans. The Minor is false:1 For Christ is called the only begotten and proper Son of the Father, and equall with the Father. The Father hath created all things by the Son. The Son from the very beginning worketh all things likewise, which the Father doth. The Son revealed the Fathers will, of receiving mankinde into favour, unto the Church, before his flesh was borne. The Son was sent into the world, descended from heaven, and took flesh. But the Word, which is God, is the only begotten and proper Son of God, and took flesh. And not the humane, but the divine nature of Christ is Creatresse, and worketh with equall authority and power with the Father, and descended from heaven: Therefore God, or the God-head, 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. These Objections we may compare with those that are before set downe in the Common place, concerning the Trinity of the persons: For, with whatsoever Sophismes the Trinity it selfe and divinc essence is impugned, with the selfe-same also is each Person assaulted: and contrariwise, with whatsoever Sophismes one person is impugned, with the same the whole essence of the Deity is assailed. Besides, some objections were there only proposed, which are here more fully assoiled. You may reade more of this point, Vol. 1. Ursin. from page 115. to page 125.
Ans. Because he, redeeming and ransoming, both our body and soul from sins, not with gold nor silver, but with his precious blood, and delivering us from all the power of the Devil, hath set us free to serve him.a
Ans. Because he, redeeming and ransoming, both our body and soule from sins, not with gold nor silver, but with his precious bloud, and delivering us from all the power of the Divell, hath set us free to serve him.a
Here we are to observe these two things: 1. In what sense Christ is called Lord. 2. For what causes he is our Lord.
Here we are to observe these two things: 1. In what sense Christ is called Lord. 2. For what causes hee is our Lord.
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: 1. Because he hath dominion over all things, and over us also: and hath care of all things, and of us especially; that is, ruleth, preserveth, and keepeth us as his own, to eternal life and glory, as being bought with his precious blood. None of them is lost, 1whom thou gavest me. None shall pluck them out of my hand. 2. Because all things are subject unto him, and we are bound to serve him both in body and soul, that he may be glorified by us. Ye are bought with a price, therefore glorify God in your body and in your spirit, 2for they are Gods.
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 owne will and pleasure. Christ therefore is our Lord: 1. Because hee hath dominion over all things, and over us also: and hath care of all things, and of us especially; that is, ruleth, preserveth, and keepeth us as his own, to eternall life and glory, as being bought with his precious bloud. None of them is lost, 1whom thou gavest mee. None shall pluck them out of my hand. 2. Because all things are subject unto him, and we are bound to serve him both in body and soule, that he may be glorified by us. Ye are bought with a price, therefore glorifie God in your body and in your spirit, 2for they are Gods.
Quest. To which nature then is the name of the Lord to be referred? Ans. To both: like as also the names of Priest,1 King, and Prophet. For, the names of the office, benefits, dignity, and bountifulness of Christ towards us, are affirmed of his whole person, not by communication of properties (as the names of his natures and properties are) but properly in regard of both natures: For both natures of Christ will and work our redemption: For the humane nature of Christ is made the price of our redemption, by dying for us: 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. 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 person of Christ, even as he is man, is Lord over all Angels and men.
Quest. To which nature then is the name of the Lord to be referred? Ans. To both: like as also the names of Priest,1 King, and Prophet. For, the names of the office, benefits, dignity, and bountifulnesse of Christ towards us, are affirmed of his whole person, not by communication of properties (as the names of his natures and properties are) but properly in regard of both natures: For both natures of Christ will and work our redemption: For the humane nature of Christ is made the price of our redemption, by dying for us: his divine nature doth give and offer that price unto the Father, and doth, by the vertue of his Spirit, effectually apply it unto us, sanctifie, rule, save and defend us against our enemies; and doth all these things, the humane nature being privy thereunto, and most earnestly willing it. 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 person of Christ, even as he is man, is Lord over all Angels and men.
Christ is Lord, 1By right of creation and government. Of this rule and dominion it is said, All things that the Father hath are mine: For by him, and 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 and wicked men, albeit not altogether after the same manner to us, and to all the wicked and devils: For, 1. He created us to eternal life: but them to destruction. 2. The dominion which Christ hath over the wicked and Devils, consisteth in the right of requiring and commanding, of exercising his power, and bridling his enemies: that is, he hath right and power over the Devils and the wicked, to do with them what him listeth, so that without his will and pleasure they cannot so much as move themselves; and if it were his will, to bring them to naught, as the history of the possessed man in the Gospel testifieth: ⟨p. 269⟩And he permitteth them,2 by bereaving and destituting them of the grace of his Spirit, to run head-long 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 remptations of the Devil, and the flesh, that we may never fall from him: Therefore he is our Lord after a far other sort, than of the Devils and the reprobates.
CHrist is Lord, 1By right of creation and government. Of this rule and dominion it is said, All things that the Father hath are mine: For by him, and 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 selfe unto all creatures, even unto Divels and wicked men, albeit not altogether after the same maner to us, and to all the wicked and divels: For, 1. He created us to eternall life: but them to destruction. 2. The dominion which Christ hath over the wicked and Divels, consisteth in the right of requiring and commanding, of exercising his power, and bridling his enemies: that is, he hath right and power over the Divels and the wicked, to do with them what him listeth, so that without his will and pleasure they cannot so much as move themselves; and if it were his will, to bring them to naught, as the history of the possessed man in the Gospel testifieth:
1He 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 unto the end: and being raised from the dead, he fully enfreeth and delivereth us from all sin and misery, and endoweth us with eternal bliss and glory. The manner of our redemption is most precious, sith it is a thing of greater moment to redeem us with his blood, than with money: Therefore he hath the greatest right of possession in us. And seeing he hath delivered and freed us, it is manifest that we were servants: and truly so we were, and are by nature servants and bond-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* Servi, or servants, were first so named by the Romans, from servando, which is in signification preserved; because, when in wars they might have been 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. Object. If we be redeemed from the power of the Devil, then a ransom hath been 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. Ans. From whose power we are redeemed, as having been supreme Lord over us, and holding rightly his dominion over us; unto him the price and ransom is due: But the Devil is no supreme Lord, but the executioner of the supreme Lord, which is God, who alone hath, and holdeth by right dominion over us. The Devil indeed hath enthralled us unto himself by the just judgment of God for our sin, and took us by force, and invaded us though we were another's right and possession: But Christ, that stronger armed man, satisfying for our sins, brake the power of the Devil, and enfranchised us, being freed from the yoke of his tyranny: Wherefore, in respect of God, Christ redeemed us; for unto him he hath paid the price:
1Hee is our Lord by right of redemption: For hee alone, paying the ransome for us, delivereth us from the power of the Divell: 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, hee also preserveth us, against all, both outward and inward enemies, even unto the end: and being raised from the dead, hee fully enfreeth and delivereth us from all sinne and misery, and endoweth us with eternall blisse and glory. The manner of our redemption is most precious, sith it is a thing of greater moment to redeeme us with his bloud, than with money: Therefore hee hath the greatest right of possession in us. And seeing hee hath delivered and freed us, it is manifest that wee were servants: and truely so wee were, and are by nature servants and bond-slaves of the Divel, from whose tyranny Christ hath delivered us; and hereupon now are wee 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
But he hath delivered us, 1or 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 any more right or power over us: And this Christs Dominion 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.
But he hath delivered us, 1or set us at liberty in respect of the Divell: For we are given unto Christ our Redeemer to be his own, neither hath the Divell any more right or power over us: And this Christs Dominion 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 Divel doth not acknowledge Christ to be such a Lord unto him, as we confesse him to be unto us, because he hath redeemed us, and because he guideth us with his Spirit.
