A64611:1324
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.
Answ. That by the virtue of his death, our old man is crucified, slain, and buried together with him,a that henceforth evil lusts and desires may not reign in us,b but we may offer our selves unto him a sacrifice of thanksgiving.c
Answ. That by the vertue of his death, our old man is crucified, slain, and buried together with him,a that henceforth evill lusts and desires may not reigne in us,b but we may offer our selves unto him a sacrifice of thanksgiving.c
This Question concerneth the fruits and commodities of Christs death Here also the end of Christs death, and the fruits of the same, are all one thing (as we have before showed in his Passion) considered with diverse respects. For those ends which Christ proposed unto himself in dying, they become fruits unto us in receiving and apprehending them. The fruit therefore and commodity of Christs death is the whole work of our Redemption.§1 1Justification or remission of sins: because the justice of God requireth, that God should not punish a sinner twice: but he hath punished our sins in Christ: Therefore he will not punish again the same in us. The blood of Jesus Christ purgeth us from all sin, 2as well original as actual; as well of fact, or doing what we should not, as of omission, or not doing what we should. So then we are justified, that is, we are freed from the guilt as well of punishment as of crime, by the death of Christ. The cause of this effect is the death of Christ.§2 3The gift of the holy Ghost, and, through his working, regeneration, and a new life: because Christ by his death hath not only obtained for us pardon of our sin, and reconciliation with God, but also the gift of the holy Ghost, that by his working and virtue the old man might be crucified with Christ: that is, that by the holy Ghost, through the efficacy of Christs merit, and our engrafting into him, our corrupt, and as yet not regenerated nature might be abolished in us: and that of the contrary, righteousness might be begun in us, the image of God (destroyed by the Devil in us) might be restored, and we, by the same spirit, moved to show and yield all thankfulness for so great a benefit. Christ is made unto us righteousness, wisdom, sanctification, and redemption. Ye are complete in him, 4which is the head of all principality, &c. The death of Christ is the impellent or motive cause in effectuating as well our justification, as our regeneration, in two respects. 1. In respect of God: because for the death of Christ God pardoneth us our sins, and giveth us the holy Ghost, and restoreth in us his image. Being justified in his blood.
because they, who apprehend Christs merit by a true faith, and apply his death unto themselves; for them it is impossible to be unthankful, or not endeavour to live to the praise and honour of his name, which is, to begin newness of life. The application of Christs death, and the consideration thereof, will not suffer us to be ungrateful, but forceth us to love Christ again, and prove therein our thankfulness for so inestimable a benefit. No man therefore may imagine any remission of sins without regeneration: and he lieth unto himself and the world, who boasteth of Christs death applied to himself, yet hath no desire to live godly and holily to the honour of Christ. For all, after they are once justified, prepare and address themselves to do those things which are grateful unto God: For regeneration, or the desire and endeavouring of obeying God, cannot be separated from the applying of his death unto us, nor the benefit of regeneration from the benefit of justification. All who are justified, are also regenerated and sanctified: and all who are regenerate, are also justified. Object. The Apostle attributeth our regeneration to Christs resurrection: why then is regeneration here attributed to his death? 1Answ. It is attributed unto Christs death, as touching his merit: for he merited regeneration for us by dying. And it is attributed ⟨p. 303⟩to Christs resurrection, in respect of the applying of it; for, by rising from the dead, he applieth unto us regeneration, and giveth us the holy Ghost.§3 2Eternal life is also the fruit of Christs death. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. 3God hath given unto us eternal life, and this life is in his Son.
because they, who apprehend Christs merit by a true faith, and apply his death unto themselves; for them it is impossible to be unthankfull, or not indeavour to live to the praise and honour of his name, which is, to begin newnesse of life. The application of Christs death, and the consideration thereof, will not suffer us to be ungratefull, but forceth us to love Christ again, and prove therein our thankfulnesse for so inestimable a benefit. No man therfore may imagine any remission of sins without regeneration: and he lieth unto himselfe and the world, who boasteth of Christs death applied to himself, yet hath no desire to live godly and holily to the honor of Christ. For all, after they are once justified, prepare and addresse themselves to doe those things which are gratefull unto God: For regeneration, or the desire and endeavouring of obeying God, cannot be separated from the applying of his death unto us, nor the benefit of regeneration from the benefit of justification. All who are justified, are also regenerated and sanctified: and all who are regenerate, are also justified. Object. The Apostle attributeth our regeneration to Christs resurrection: why then is regeneration here attributed to his death?
1Now what is it, To believe in Christ dead? Ans. It is to believe, that Christ hath not only suffered extreme torments for my sake, but also death it self, and hath by his death obtained for me remission of sins, and reconciliation with God, and consequently also the holy Ghost, who beginneth in me a new life, that I may again be made the Temple of God, and at length attain unto everlasting life, wherein I shall worship and magnify God for ever.
1Now what is it, To beleeve in Christ dead? Ans. It is to beleeve, that Christ hath not only suffered extreme torments for my sake, but also death it selfe, and hath by his death obtained for mee remission of sins, and reconciliation with God, and consequently also the holy Ghost, who beginneth in me a new life, that I may again be made the Temple of God, and at length attain unto everlasting life, wherein I shall worship and magnifie God for ever.
Ans. That in my greatest pains and most grievous tentations, I may support my self with the comfort, that my Lord Jesus Christ hath delivered me, by the unspeakable distresses, torments and terrors of his soul, into which he was plunged both before,a and then especially when he hanged on the Cross, from the straits and torments of hell.b
Ans. That in my greatest paines and most grievous tentations, I may support my selfe with the comfort, that my Lord Jesus Christ hath delivered me, by the unspeakable distresses, torments and terrours of his soule, into which hee was plunged both before,a and then especially when he hanged on the Crosse, from the straits and torments of hell.b
Two things are here to be handled: 1. The true sense and meaning of this Article. 2. The use.
Hell in Scripture is taken three ways: For it signifieth, §11. The Grave. 1Then ye shall bring my grey-head with sorrow unto hell. Thou wile not leave my soul in hell: neither wilt thou suffer thine holy One to see corruption. §22. The place of the damned: as in the story of the rich man and Lazarus. The Glutton being in hell in torments, 2lift up his eyes, and saw Abraham a far off, and Lazarus in his bosom. If I lye down in hell, thou art there. §33. The pains of hell, that is, the terrors and torments of the soul and conscience. The pains of hell gate hold upon me. 3The Lord bringeth down to hell, and raiseth up: that is, into exceeding pains and torments, out of which afterwards he again delivereth.4 In this third sense it is taken in this Article: For it cannot be understood in the first sense, of the Grave. 1. Because it is said before, He was buried. If any say,5 that this latter Article is an exposition of the former, he saith nothing: For as often as two speeches expressing the same thing are joined together, so that the one is an exposition of the other, it is meet that the latter be more clear and open than the former, which here is clean contrary. For. To descend into hell, is more obscure than to be buried. 2. It is not likely in this so brief and succinct a Confession, that the same things should be twice spoken in other words. Neither can this place be understood of the place of the damned; 6as is proved by this division: §11. If Christ did locally descend into Hell, he descended either as touching his God-head, or as touching his soul, or as touching his body. Not as touching his God-head: (For this is every-where) Nor as touching his body: (For that rested in the grave three days, as was prefigured by Jonah, the type of Christ,
And that cavil little steadeth the Adversaries of this doctrine, that he might be ⟨p. 304⟩also in the hand of his Father, that is, in his Fathers protection, even in Hell: according to that, 1If I lye down in Hell thou art there; that is, there also will God have care of me, and there also will he keep me, that I perish not; for one place interpreteth another: And he had said before unto the Thief, This day shalt thou be with me in Paradise, 2that is, in the place and state of the blessed, where both of us shall be free from these pains; that is, he speaketh of felicity and liberty, which is not in hell: for his meaning is, both of us, who now suffer, shall this day be in Paradise, a place of everlasting salvation or happiness, where, being delivered from all torments we shall enjoy most pleasant quiet and repose. But Paradise is neither hell, nor in hell, which is the place of torment. Whereupon also it is clear, that Christ spake this to the Thief, not of his God-head, but of that which suffered, which was his soul: For the God-head was not with the Thief, neither did Christ suffer, or was elivered as touching his God-head, but as touching his soul. §22. If Christ did locally descend into hell.3 he descended either to suffer, or to deliver the Fathers thence, as the Papists affirm. But he descended not to suffer; because now all things were finished on the Cross: as Christ himself also hanging on the Cross said, It is finished. He descended not to deliver the Fathers: 11. Because he did this before in suffering for them on the earth.2 2. He did the same by his power, and efficacy of his God-head, from the very beginning of the world, not by the descension of his soul or body into hell. The Fathers were not in Limbo; Therefore they could not be delivered thence: as it is said. The souls of the just are in the hand of God. Between you and us there is a great gulf set. so that they which would go from hence to you cannot; neither can they come from thence to us. And in the same place, Lazarus dying, is said to be carried by the Angels into Abraham's bosom, not into Limbus Patrum.
Some think that Christ indeed descended not into hell either to suffer,3 or to deliver the Fathers thence, but to show there the Devil and death his victory, and to strike a terror into them. But that Christ descended for this cause, is no where found extant in Scripture. They object unto us first that place of Peter: By the which he also went and preached unto the Spirits that are in prison, which were in time passed disobedient. Answ. Peters meaning in this place is not as these men conjecture, but is on this wise: He saith, Christ went; that is, being sent from the beginning, of the Father, unto the Church: By his Spirit; that is, by his God-head: To the Spirits that are now in prison; that is, in hell: He preached in time passed, When as yet they lived, and were disobedient; namely, before the Flood: For then he preached to the disobedient▪ when they were disobedient: But they were disobedient in the time of Noah: Therefore Christ preached by Noah, and by the Fathers, inviting the disobedient to repentance. Farther, if Peter here spake of the descension into hell, yet this was not their opinion who pretend the broaching of it, but the Papists, who affirm and teach, that Christ preached in hell unto the Fathers, and delivered them.2 They bring another place of Peter: The Gospel was also preached unto the dead. Answ. That is, unto those which are now dead, or were then dead when Peter wrote this, and who then lived, when the Gospel was preached unto them. They wrest and misconstrue also a place of Paul:3 Christ descended into the lowest parts of the earth. Answ. Into the lowest parts of the earth, that is, into the earth, which is the lowest part of the world: For one part of the earth is not opposed unto another, but the earth is opposed unto heaven, and the humiliation of Christ is thereby signified. This interpretation is proved by the scope and drift of the Apostle, who maketh in that place an opposition of Christs great glory, and his great humiliation. So on the other side, Christ ascended into the highest paris of heaven; that is, into heaven▪ into the highest part of the world. These places therefore make nothing for the descension of Christ into hell: and were it so, that these places, alleged to establish this opinion, were to be understood of a local descension of Christ into hell;
THis Question concerneth the fruits and commodities of Christs death Here also the end of Christs death, and the fruits of the same, are all one thing (as we have before shewed in his Passion) considered with diverse respects. For those ends which Christ proposed unto himselfe in dying, they become fruits unto us in receiving and apprehending them. The fruit therefore and commodity of Christs death is the whole work of our Redemption.§1 1Justification or remission of sins: because the justice of God requireth, that God should not punish a sinner twice: but he hath punished our sins in Christ: Therefore he will not punish again the same in us. The bloud of Jesus Christ purgeth us from all sin, 2as well originall as actuall; as well of fact, or doing what we should not, as of omission, or not doing what we should. So then we are justified, that is, we are freed from the guilt as well of punishment as of crime, by the death of Christ. The cause of this effect is the death of Christ.§2 3The gift of the holy Ghost, and, through his working, regeneration, and a new life: because Christ by his death hath not onely obtained for us pardon of our sin, and reconciliation with God, but also the gift of the holy Ghost, that by his working and vertue the old man might be crucified with Christ: that is, that by the holy Ghost, through the efficacy of Christs merit, and our engraffing into him, our corrupt, and as yet not regenerated nature might be abolished in us: and that of the contrary, righteousnesse might be begun in us, the image of God (destroyed by the Divell in us) might be restored, and we, by the same spirit, moved to shew and yeeld all thankfulnesse for so great a benefit. Christ is made unto us righteousnesse, wisdome, sanctification, and redemption. Ye are compleat in him, 4which is the head of all principality, &c. The death of Christ is the impellent or motive cause in effectuating as well our justification, as our regeneration, in two respects. 1. In respect of God: because for the death of Christ God pardoneth us our sins, and giveth us the holy Ghost, and restoreth in us his image. Being justified in his bloud. 5Being reconciled to God, through the death of his Son. Because ye are sonnes. God hath sent forth the spirit of his Sonne into your hearts, which cryeth Abba, Father. 2. In respect of us also it is an impellent cause:
HEll in Scripture is taken three waies: For it signifieth, §11. The Grave. 1Then yee shall bring my gray-head with sorrow unto hell. Thou wile not leave my soule in hell: neither wilt thou suffer thine holy One to see corruption. §22. The place of the damned: as in the story of the rich man and Lazarus. The Glutton being in hell in torments, 2lift up his eyes, and saw Abraham a farre off, and Lazarus in his bosome. If I lye downe in hell, thou art there. §33. The paines of hell, that is, the terrours and torments of the soule and conscience. The paines of hell gate hold upon mee. 3The Lord bringeth downe to hell, and raiseth up: that is, into exceeding paines and torments, out of which afterwards he againe delivereth.4 In this third sense it is taken in this Article: For it cannot be understood in the first sense, of the Grave. 1. Because it is said before, Hee was buried. If any say,5 that this latter Article is an exposition of the former, he saith nothing: For as often as two speeches expressing the same thing are joyned together, so that the one is an exposition of the other, it is meet that the latter be more cleere and open than the former, which here is cleane contrary. For. To descend into hell, is more obscure than to be buried. 2. It is not likely in this so brief and succinct a Confession, that the same things should be twice spoken in other words. Neither can this place be understood of the place of the damned; 6as is proved by this division: §11. If Christ did locally descend into Hell, he descended either as touching his God-head, or as touching his soule, or as touching his body. Not as touching his God-head: (For this is every-where) Nor as touching his body: (For that rested in the grave three dayes, as was prefigured by Jonas, the type of Christ,7 neither rose it from any other place, but from the grave.) Nor us touching his soule, 1. Because Scripture no where expresseth and mentioneth it. §22. Because Christ, dying on the Crosse, 8said of his soule: Father, into thy hands I commend my spirit: And to the Theefe, This day shalt thou be with mee in Paradise: Therefore the soule of Christ after his death, was in the hand of his Father, in Paradise, not in Hell.
And that cavill little steadeth the Adversaries of this doctrine, that hee might be ⟨p. 304⟩also in the hand of his Fathe•, that is, in his Fathers protection, even in Hell: according to that, 1If I lye downe in Hell thou art there; that is, there also will God have care of me, and there also will he keep me, that I perish not; for one place interpreteth another: And he had said before unto the Thief, This day shalt thou be with me in Paradise, 2that is, in the place and state of the blessed, where both of us shall be free from these paines; that is, he speaketh of felicity and liberty, which is not in hell: for his meaning is, both of us, who now suffer, shall this day be in Paradise, a place of everlasting salvation or happinesse, where, being delivered from all torments we shall injoy most pleasant quiet and repose. But Paradise is neither hell, nor in hell, which is the place of torment. Whereupon also it is cleere, that Christ spake this to the Thiefe, not of his God-head, but of that which suffered, which was his soule: For the God-head was not with the Thiefe, neither did Christ suffer, or was elivered as touching his God-head, but as touching his soule. §22. If Christ did locally descend into hell.3 he descended either to suffer, or to deliver the Fathers thence, as the Papists affirme. But he descended not to suffer; because now all things were finished on the Crosse: as Christ himselfe also hanging on the Crosse said, It is finished. Hee descended not to deliver the Fathers: 11. Because hee did this before in suffering for them on the earth.2 2. He did the same by his power, and efficacy of his God-head, from the very beginning of the world, not by the descension of his soule or body into hell. The Fathers were not in Limbo; Therefore they could not be delivered thence: as it is said. The soules of the just are in the hand of God. Between you and us there is a great gulfe set. so that they which would goe from hence to you cannot; neither can they come from thence to us. And in the same place, Lazarus dying, is said to be carried by the Angels into Abrahams bosome, not into Limbus Patrum.
Some thinke that Christ indeed descended not into hell either to suffer,3 or to deliver the Fathers thence, but to shew there the Divell and death his victory, and to strike a terrour into them. But that Christ descended for this cause, is no where found extant in Scripture. They object unto us first that place of Peter: By the which he also went and preached unto the Spirits that are in prison, which were in time passed disobedient. Answ. Peters meaning in this place is not as these men conjecture, but is on this wise: Hee saith, Christ went; that is, being sent from the beginning, of the Father, unto the Church: By his Spirit; that is, by his God-head: To the Spirits that are now in prison; that is, in hell: He preached in time passed, When as yet they lived, and were disobedient; namely, before the Floud: For then hee preached to the disobedient▪ when they were disobedient: But they were disobedient in the time of Noah: Therefore Christ preached by Noah, and by the Fathers, inviting the disobedient to repentance. Farther, if Peter here spake of the descension into hell, yet this was not their opinion who pretend the broaching of it, but the Papists, who affirme and teach, that Christ preached in hell unto the Fathers, and delivered them.2 They bring another place of Peter: The Gospell was also preached unto the dead. Answ. That is, unto those which are now dead, or were then dead when Peter wrote this, and who then lived, when the Gospell was preached unto them. They wrest and misconstrue also a place of Paul:3 Christ descended into the lowest parts of the earth. Answ. Into the lowest parts of the earth, that is, into the earth, which is the lowest part of the world: For one part of the earth is not opposed unto another, but the earth is opposed unto heaven, and the humiliation of Christ is thereby signified. This interpretation is proved by the scope and drift of the Apostle, who maketh in that place an opposition of Christs great glory, and his great humiliation. So on the other side, Christ ascended into the highest paris of heaven; that is, into heaven▪ into the highest part of the world. These places therefore make nothing for the descension of Christ into hell: and were it so, that these places, alledged to establish this opinion, were to be understood of a locall descension of Christ into hell;
