A64611:1280
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.
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.
1Quest. Now, what is it to believe in Jesus Christ, which suffered under Pontius Pilate? Ans. To believe that Christ suffered, is so to believe, as to have an historical faith only of Christs passion, and not to repose any confidence in him. To believe in Christ which suffered, is to believe not only that Christ suffered, but also to repose and place our trust and confidence in Christs suffering and passion. Thus to believe, is, §11. To believe that Christ, from the very moment of his conception, sustained calamities and miseries of all sorts; but especially that at his last time of life he suffered all the most bitter torments both of body and soul, and felt the horrible and dreadful wrath of God to this end, to satisfy for the sins of the whole world, and to appease Gods wrath against sin. §22. To believe that he suffered all these for my sake; that is, that by his passion he hath satisfied for my sins, hath merited for me remission of sins, the holy Ghost, and life everlasting.
1Quest. Now, what is it to beleeve in Jesus Christ, which suffered under Pontius Pilate? Ans. To beleeve that Christ suffered, is so to beleeve, as to have an historicall faith onely of Christs passion, and not to repose any confidence in him. To beleeve in Christ which suffered, is to beleeve not onely that Christ suffered, but also to repose and place our trust and confidence in Christs suffering and passion. Thus to beleeve, is, §11. To beleeve that Christ, from the very moment of his conception, sustained calamities and miseries of all sorts; but especially that at his last time of life he suffered all the most bitter torments both of body and soule, and felt the horrible and dreadfull wrath of God to this end, to satisfie for the sins of the whole world, and to appease Gods wrath against sin. §22. To beleeve that he suffered all these for my sake; that is, that by his passion he hath satisfied for my sins, hath merited for me remission of sins, the holy Ghost, and life everlasting.
Ans. There is more. For by this, I am assured that he took upon himself the curse which did lie on me.a For the death of the Cross was accursed of God.b
Ans. There is more. For by this, I am assured that he took upon himselfe the curse which did lie on me.a For the death of the Crosse was accursed of God.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 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.
