A64611:1277
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.
Object. 2. Between the satisfaction and the crime there must be some proportion: But between one mans Passion, and the sins of infinite numbers of men there is no proportion: How then may the ransom of Christ alone answer for the sins of an infinite number of men? Answ It may, and that for these two causes: 1. For the dignity of the person suffering, because he is true God, and a pure and unspotted man. 2. For the grievousness of his punishment; because he suffered that which we should have suffered for ever. His passion therefore is equivalent to everlasting punishment; yea it surpasseth it. For that God should suffer, is more then that all the creatures should perish everlastingly. It was the strangest miracle that ever happened, that the Son of God should cry on the Cross,1 My God, my God, why hast thou forsaken me? Repl. God cannot die and suffer: Christ suffered and died: Therefore he is not God. Answ. God, that is, the person which is only God, cannot suffer, or is impassible, according to that whereby he is God. But Christ is not only God, but man withal. Or we may grant the whole reason: For Christ was not God according to that wherein he suffered and died, that is, his humanity. Repl. If Christ be not God according to that wherein he suffered, then it is false which is said; God hath purchased the Church with his own blood. Answ. This was spoken by a communicating of the properties; but this was in the person, not in the nature: that is, that person, which is God and man, purchased the Church by his blood which he shed in his man-hood.2 The communicating of the properties, is, to attribute that to the whole person, which is proper unto one nature, and this is attributed in a concrete voice, not in an abstract: because the concrete voice signifieth the person in which are both natures, and the property of that nature whereof something is affirmed. But the abstract name signifieth the nature which is in the person, but not the person. And therefore it is, that nothing hindereth, why that which is proper to one nature, may not be affirmed of the whole person, so that property it self be in the person: but contrariwise, of the abstract name, only the properties of that nature are affirmed unto which they properly belong.
Object. 2. Betweene the satisfaction and the crime there must be some proportion: But betweene one mans Passion, and the sinnes of infinite numbers of men there is no proportion: How then may the ransome of Christ alone answer for the sins of an infinite number of men? Answ It may, and that for these two causes: 1. For the dignity of the person suffering, because he is true God, and a pure and unspotted man. 2. For the grievousnesse of his punishment; because he suffered that which we should have suffered for ever. His passion therefore is equivalent to everlasting punishment; yea it surpasseth it. For that God should suffer, is more then that all the creatures should perish everlastingly. It was the strangest miracle that ever hapned, that the Son of God should cry on the Crosse,1 My God, my God, why hast thou forsaken me? Repl. God cannot die and suffer: Christ suffered and died: Therefore he is not God. Answ. God, that is, the person which is onely God, cannot suffer, or is impassible, according to that whereby he is God. But Christ is not onely God, but man withall. Or we may grant the whole reason: For Christ was not God according to that wherein he suffered and died, that is, his humanity. Repl. If Christ be not God according to that wherein he suffered, then it is false which is said; God hath purchased the Church with his owne bloud. Answ. This was spoken by a communicating of the properties; but this was in the person, not in the nature: that is, that person, which is God and man, purchased the Church by his bloud which he shed in his man-hood.2 The communicating of the properties, is, to attribute that to the whole person, which is proper unto one nature, and this is attributed in a concrete voyce, not in an abstract: because the concrete voyce signifieth the person in which are both natures, and the property of that nature whereof something is affirmed. But the abstract name signifieth the nature which is in the person, but not the person. And therefore it is, that nothing hindereth, why that which is proper to one nature, may not be affirmed of the whole person, so that property it selfe be in the person: but contrariwise, of the abstract name, only the properties of that nature are affirmed unto which they properly belong.
As of the ⟨p. 293⟩God-head (which is the abstract name) no property of the man-hood may be affirmed, but only the properties of the God-head; because the God-head signifieth not the person which hath both names, but only the divine nature it self. But of God (which is the concrete name) the properties not of the God-head only, but of the man-hood also may be affirmed: because God signifieth not the divine nature, but the person which hath both the divine nature, and the humane.
As of the ⟨p. 293⟩God-head (which is the abstract name) no property of the man-hood may be affirmed, but only the properties of the God-head; because the God-head signifieth not the person which hath both names, but only the divine nature it selfe. But of God (which is the concrete name) the properties not of the God-head only, but of the man-hood also may be affirmed: because God signifieth not the divine nature, but the person which hath both the divine nature, and the humane.
Object. 3. There is no proportion between temporal punishment and eternal. Christ suffered only temporal pains and punishments: therefore he could not satisfy for eternal punishment. Answ. There is no proportion between temporal and eternal punishment, if they be considered as being both in the same subject: but in diverse subjects there may be. The temporal punishment of the Son of God is of more value and worth, than the eternal punishment of the whole world, for divers causes heretofore alleged.
Object. 3. There is no proportion between temporall punishment and eternall. Christ suffered onely temporall paines and punishments: therefore he could not satisfie for eternall punishment. Answ. There is no proportion between temporall and eternall punishment, if they be considered as being both in the same subject: but in diverse subjects there may be. The temporall punishment of the Son of God is of more value and worth, than the eternall punishment of the whole world, for divers causes heretofore alledged.
Object. 4. If Christ satisfied perfectly for all, then all must be saved. But all are not saved. Therefore he satisfied not perfectly for all. Answ. Christ satisfied for all men, as concerning the application of his merit and satisfaction. True it is, that Christ fulfilled the Law two ways. 1. By his own righteousness. 2. By satisfying for our unrighteousness; and both these he performed most perfectly. But the satisfaction is made outs by our private application, which is two-fold: the former is wrought by God, when he justifieth us for his Sons merit, and causeth us to cease from sin; the latter is effected by us through faith. For we then apply unto our selves the merit of Christ, when by a true faith we are persuaded, that God remitteth our sins for his Sons sacrifice and satisfaction: and without this application, Christs satisfaction availeth us nothing.
Object. 4. If Christ satisfied perfectly for all, then all must be saved. But all are not saved. Therefore he satisfied not perfectly for all. Answ. Christ satisfied for all men, as concerning the application of his merit and satisfaction. True it is, that Christ fulfilled the Law two wayes. 1. By his owne righteousnesse. 2. By satisfying for our unrighteousnesse; and both these he performed most perfectly. But the satisfaction is made outs by our private application, which is two-fold: the former is wrought by God, when he justifieth us for his Sons merit, and causeth us to cease from sin; the latter is effected by us through faith. For we then apply unto our selves the merit of Christ, when by a true faith we are perswaded, that God remitteth our sins for his Sons sacrifice and satisfaction: and without this application, Christs satisfaction availeth us nothing.
Object. 5. There were also propitiatory sacrifices in Moses Law. Answ. There were no sacrifices which might properly be termed expiatory: but those that were, were shadows only of Christs sacrifice, which only is propitiatory.1 For it is impossible that the blood of Bulls and Goats should take away sins. The blood of Jesus Christ cleanseth us from all sin. He is the propitiation for the sins of the whole world.
Object. 5. There were also propitiatory sacrifices in Moses Law. Answ. There were no sacrifices which might properly be termed expiatory: but those that were, were shadowes onely of Christs sacrifice, which onely is propitiatory.1 For it is impossible that the bloud of Buls and Goates should take away sinnes. The bloud of Jesus Christ cleanseth us from all sinne. He is the propitiation for the sinnes of the whole world.
Christ suffered not according to both natures, neither according to his God-head, but according to his humane nature only, both in body and soul. For his divine nature is immutable, impassible, immortal, and very life it self; which cannot die. Now, he so suffered according to his humanity, that by his death and passion he made satisfaction for infinite sins of men. And the divinity sustained and upheld the humanity in the griefs and pains thereof, and raised it again to life, when it had been dead. Christ was put to death concerning the flesh, but was quickened in the spirit. 1For Christ also hath once suffered for sins, the just for the unjust, that he might bring us unto God. Destroy this Temple, and I will raise it up again in three days. I was dead, and lo I am alive. I have power to lay down my life, and to take it up again. These testimonies prove that there was another nature in Christ besides his flesh, which other nature neither suffered nor died.
CHrist suffered not according to both natures, neither according to his God-head, but according to his humane nature onely, both in body and soule. For his divine nature is immutable, impassible, immortall, and very life it selfe; which cannot die. Now, he so suffered according to his humanity, that by his death and passion he made satisfaction for infinite sinnes of men. And the divinity sustained and upheld the humanity in the griefes and paines thereof, and raised it againe to life, when it had been dead. Christ was put to death concerning the flesh, but was quickned in the spirit. 1For Christ also hath once suffered for sinnes, the just for the unjust, that he might bring us unto God. Destroy this Temple, and I will raise it up againe in three dayes. I was dead, and loe I am alive. I have power to lay downe my life, and to take it up againe. These testimonies prove that there was another nature in Christ besides his flesh, which other nature neither suffered nor died.
Irenaeus saith: As Christ was man, that so he might be tempted: 1so he was the Word, that so he might be glorified: The Word indeed and Deity so resting in him, that he might be tempted, crucified, and suffer death; and yet united to his humanity, that so he might overcome temptation, death, &c. Object. God purchased the Church with his own blood: therefore the God-head suffered. Ans. It doth not follow:2 because an argument from the concrete (which is God) to the abstract (which is the God head) is of no consequence. Again, the kind of affirmation is altered. God is said to have dyed, by a figurative speech, which is Synecdoche (use when we signify the whole by a part, as whole Christ by God) and by a communicating of the properties. But when it is said, The God head died, this affirmation admitteth no figure, seeing the subject in it is a mere abstract. The concrete signifieth the subject, or person having the nature ⟨p. 294⟩or form: but the abstract signifieth the bare nature and form only. Wherefore; as the argument doth not follow, A man is compounded of the clements, and is corporeal: Therefore his soul also is corporeal; (this cannot follow, because all things agree not to the form, which agree to the subject; the soul is the form of man, man is the essential subject of the soul) So neither doth it follow; Christ-God died: therefore Christs God-head died: For, from the concrete to the abstract, the reason doth not follow.
Irenaeus saith: As Christ was man, that so he might be tempted: 1so he was the Word, that so he might be glorified: The Word indeed and Deity so resting in him, that he might be tempted, crucified, and suffer death; and yet united to his humanity, that so he might overcome temptation, death, &c. Object. God purchased the Church with his owne bloud: therefore the God-head suffered. Ans. It doth not follow:2 because an argument from the concrete (which is God) to the abstract (which is the God head) is of no consequence. Againe, the kind of affirmation is altered. God is said to have dyed, by a figurative speech, which is Synecdoche (use when we signifie the whole by a part, as whole Christ by God) and by a communicating of the properties. But when it is said, The God head died, this affirmation admitteth no figure, seeing the subject in it is a meer abstract. The concrete signifieth the subject, or person having the nature
11. THE love of God towards mankind. So God loved the world, that he gave his only begotten Son. 2. The mercy of God towards man fallen into sin. Of his mercy he saved us. 23. The will of God to revenge the injury of the Devil, who in reproach and despite of God averted us from him: and maimed the image of God in us, in despite of the Creator.
11. THE love of God towards mankind. So God loved the world, that he gave his only begotten Son. 2. The mercy of God towards man fallen into sin. Of his mercy he saved us. 23. The will of God to revenge the injury of the Devill, who in reproach and despight of God averted us from him: and maimed the image of God in us, in despight of the Creatour.
THE final causes and fruits of Christs Passion are all one, save that they differ in divers respects. For in respect of Christ, who suffered, they are termed final causes: in respect of us, they are called fruits. The final causes or ends of his Passion are. 1. The manifesting of the love, goodness, mercy, righteousness of God, while he punisheth his Son for us. 2. That his Passion might be a sufficient ransom of our sins, or the redeeming of us. The chief final causes then are, The glory of God, and our salvation. To the former final cause belongeth the knowledge of the greatness of sin, that we may know how great an evil sin is, and what it deserveth. To the latter belongeth our justification, wherein all the benefits are comprehended, which Christ merited, by dying, and by his freeing himself from death. Hence know we that death is not now pernicious and hurtful to the godly, and therefore not to be feared.
THE finall causes and fruits of Christs Passion are all one, save that they differ in divers respects. For in respect of Christ, who suffered, they are termed finall causes: in respect of us, they are called fruits. The finall causes or ends of his Passion are. 1. The manifesting of the love, goodnesse, mercy, righteousnesse of God, while he punisheth his Sonne for us. 2. That his Passion might be a sufficient ransome of our sins, or the redeeming of us. The chiefe finall causes then are, The glory of God, and our salvation. To the former finall cause belongeth the knowledge of the greatnesse of sinne, that we may know how great an evill sinne is, and what it deserveth. To the latter belongeth our justification, wherein all the benefits are comprehended, which Christ merited, by dying, and by his freeing himselfe from death. Hence know we that death is not now pernicious and hurtfull to the godly, and therefore not to be feared.
Answ. That he being innocent and condemned before a civill Judge,a might deliver us from the severe judgement of God, which remained for all men.b
Mention is made of Pilate in Christs Passion: §11. Because Christ did receive from him a testimony of his innocency; that thereby we might know that he was pronounced innocent by the voice of the Judge himself. §22. That we might know that he, though innocent, was notwithstanding solemnly condemned. §33. That we might be advertised of the fulfilling of the prophecy:1 I will over-turn, over-turn, over-turn it, and it shall be no more, until he come, 2whose right it is, and I will give it him. The Sceptre shall not depart from Judah, nor a Law-giver from between his feet, until Shiloh come. For then was the Sceptre taken from Judah, when Christ was a little after condemned of Pilate a Roman governor, of whom before he was absolved. This circumstance therefore is diligently to be considered in Christs passion, that we may know him to be the Messiah: because all conditions are fulfilled in him, which are required in the Messiah. Whereof this Prophecy,3 of the taking away of the Sceptre from Judah, was one. Quest. But why was it requisite that Christ should suffer under a Judge; and be condemned by order of law? §11. That we might know that Christ was condemned of God himself also, and ⟨p. 295⟩therefore that he satisfied God for us, that we might not be condemned in Gods severe judgement; even as he also suffered death for us, that we might be delivered from the power of death. For the head and governor of ordinary judgement is God himself. §22. That Christ might obtain a testimony of his innocency from that Judge, by whom he was condemned. Wherefore Christ was not to have been privily taken away by the Jews, neither to be drawn to death by tumult, and disorderly, but by lawful order, and judgement, and by inquisition made concerning all the accusations of Christ. God would have him, 1. To be examined, that his innocency might appear. 2. To be condemned, that it might appear, that he being before pronounced innocent, was now condemned, not for his own fault, but for ours; and so his unjust condemnation might be in stead of our most just condemnation, 3. To be put to death, both that the Prophecies might be fulfilled, and also that it might appear that both Jews and Gentiles did put Christ to death.
MEntion is made of Pilate in Christs Passion: §11. Because Christ did receive from him a testimony of his innocency; that thereby we might know that he was pronounced innocent by the voyce of the Judge himself. §22. That we might know that he, though innocent, was notwithstanding solemnely condemned. §33. That we might be advertised of the fulfilling of the prophecy:1 I will over-turne, over-turne, over-turne it, and it shall be no more, untill he come, 2whose right it is, and I will give it him. The Scepter shall not depart from Judah, nor a Law-giver from between his feet, untill Shilo come. For then was the Scepter taken from Judah, when Christ was a little after condemned of Pilate a Roman governour, of whom before he was absolved. This circumstance therefore is diligently to be considered in Christs passion, that we may know him to be the Messias: because al conditions are fulfilled in him, which are required in the Messias. Whereof this Prophecie,3 of the taking away of the Scepter from Judah, was one. Quest. But why was it requisite that Christ should suffer under a Judge; and be condemned by order of law? §11. That we might know that Christ was condemned of God himselfe also, and ⟨p. 295⟩therefore that he satisfied God for us, that we might not be condemned in Gods severe judgement; even as he also suffered death for us, that we might be delivered from the power of death. For the head and governour of ordinary judgement is God himselfe. §22. That Christ might obtaine a testimony of his innocency from that Judge, by whom he was condemned. Wherefore Christ was not to have been privily taken away by the Jewes, neither to be drawne to death by tumult, and disorderly, but by lawfull order, and judgement, and by inquisition made concerning all the accusations of Christ. God would have him, 1. To be examined, that his innocency might appeare. 2. To be condemned, that it might appeare, that he being before pronounced innocent, was now condemned, not for his own fault, but for ours; and so his unjust condemnation might be in stead of our most just condemnation, 3. To be put to death, both that the Prophecies might be fulfilled, and also that it might appeare that both Jewes and Gentiles did put Christ to death.
