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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.
AS of the whole ministry of the mysteries of Christianity, so must we conceive of the original of Catechism,1 that it was ordained of God; and hath been of perpetual continuance in the Church: For whereas God since the beginning hath been the God not only of the aged, but of younglings also, according to the form of his Covenant made with Abraham; I will be thy God, and the God of thy seed: he hath instituted and appointed that both of them, after the exten• and reach of their capacity, be severally instructed in the doctrine of salvation: First the elder, by the public voice of the Ministry; then the younger, by catechising at home and in schools. Concerning the instruction of the elder sort, the case is clear, and out of doubt. Touching the catechising of children in the Jewish Church,2 there are express commands every where extant in holy Scripture. In the 12. and 13. of Exodus God commandeth, that children, and the whole family should be taught the original and use of the Passover. In the fourth of Deuteronomy God chargeth Parents, that they rehearse unto their little children the whole history of the Law then published. And again in the sixth he willeth, that the doctrine touching one God, and the perfect love of God, be often inculcated in the ears of children. And farther, in the eleventh he biddeth, that the whole Law and Decalogue should be expounded unto them. Wherefore in the Old Testament children were taught the chief points of the doctrine of the Prophets; whether touching God, or the Law, or the promise of the Gospel, or the use of the Sacraments and Sacrifices of those times, which were types of the Messiah to come, and of his benefits: these, and whatsoever other points of doctrine children were taught either at home by their Parents, or in public schools and congregations by the Prophets:3 For I doubt not, but that to this use the houses of the Prophets, of Elisha, and others were erected. To this purpose God himself in brief delivered the whole doctrine of the Law, thus: Thou shalt love the Lord thy God with all thine heart, &c. and thy neighbour as thy self. To this purpose likewise delivered God summarily the whole doctrine of the Gospel, thus: The seed of the woman shall break the head of the Serpent. And, In thy seed shall all the nations be blessed.
AS of the whole ministery of the mysteries of Christianity, so must we conceive of the originall of Catechisme,1 that it was ordained of God; and hath been of perpetuall continuance in the Church: For whereas God since the beginning hath been the God not onely of the aged, but of younglings also, according to the forme of his Covenant made with Abraham; I will be thy God, and the God of thy seed: he hath instituted and appointed that both of them, after the exten• and reach of their capacity, be severally instructed in the doctrine of salvation: First the elder, by the publike voice of the Ministery; then the younger, by catechising at home and in schooles. Concerning the instruction of the elder sort, the case is cleere, and out of doubt. Touching the catechising of children in the Jewish Church,2 there are expresse commands every where extant in holy Scripture. In the 12. and 13. of Exodus God commandeth, that children, and the whole family should be taught the originall and use of the Passover. In the fourth of Deuteronomie God chargeth Parents, that they rehearse unto their little children the whole history of the Law then published. And againe in the sixth he willeth, that the doctrine touching one God, and the perfect love of God, be often inculcated in the eares of children. And farther, in the eleventh he biddeth, that the whole Law and Decalogue should be expounded unto them. Wherefore in the Old Testament children were taught the chiefe points of the doctrine of the Prophets; whethe• touching God, or the Law, or the promise of the Gospel, or the use of the Sacraments and Sacrifices of those times, which were types of the Messias to come, and of his benefits: these, and whatsoever other points of doctrine children were taught either at home by their Parents, or in publike schooles and congregations by the Prophets:3 For I doubt not, but that to this use the houses of the Prophets, of Eliseus, and others were erected. To this purpose God himselfe in briefe delivered the whole doctrine of the Law, thus: Thou shalt love the Lord thy God with all thine heart, &c. and thy neighbour as thy selfe. To this purpose likewise delivered God summarily the whole doctrine of the Gospel, thus: The seed of the woman shall break the head of the Serpent. And, In thy seed shall all the nations be blessed.
They had also Sacrifices, Prayers, and other things, which God would that Abraham and his posterity should teach their children, and their whole family: and therefore this doctrine was framed fit for the capacity of children, and the ruder sort.
They had also Sacrifices, Praiers, and other things, which God would that Abraham and his posterity should teach their children, and their whole family: and therefore this doctrine was framed fit for the capacity of children, and the ruder sort.
In the New Testament we read how Christ commanded little children to be brought unto him,1 on whom he laid his hands, and blessed them: Suffer the little children to come unto me, saith Christ, and forbid them not, for of such is the Kingdom of God. And that catechising of children was in use in the Apostles time, witness the example of Timothy,2 of whom Paul writeth, that he had learned the Scriptures of a child. A farther and more direct proof hereof we have in the Epistle to the Hebrews,3 which Epistle layeth down certain heads of the Apostles Catechism, of repentance from dead works, of faith towards God, of the doctrine of Baptism, and of Sacraments, and the laying on of hands, of the resurrection from the dead, and of eternal judgement; all which he entitleth, Milk for children. These and such like grounds of doctrine were required at the hands of the Catechumeni at the time of Baptism, and of little children at the time of Confirmation by laying on of hands: Therefore the Apostle termeth them, The doctrine of Baptism, and laying on of hands. Semblably the Fathers also wrote brief sums of doctrine, certain remnants of which we see as yet in Popery.4 Eusebius writeth of Origen, that he restored in Alexandria the custom of catechising, which in time of persecution was decayed. Socrates also reporteth of catechising thus: Our form of catechising. ⟨p. 27⟩saith he, is after the manner we received of the Bishops our predecessors going before us, according as we were taught when we laid the foundation of faith, and were baptised, according as we have learned out of the Scripture. 5Pope Gregory erected and set up Idols and Images in Churches, that they might be the books of Lay-men and children. After these times the doctrine of the Church, through the negligence of other Bishops, and subtlety of the Bishop of Rome, was by little and little corrupted, catechising decayed, and at length was transformed into that ridiculous ceremony, which at this day is by them called Confirmation. Thus far of the original and perpetual practice of catechising in the Church.
The especial parts of the rudiments of Christian Doctrine (as it is said in the place afore-named unto the Hebrews) were Repentance, and Faith in Christ, that is to say, The Law and the Gospel. Catechism therefore may primarily, and in the largest sense it beareth, be divided (as the whole doctrine of the Church is) into the Law and the Gospel: For, Catechism differeth not from the doctrine of the Church in subject and substance of the matter it handleth, but in the form and manner of handling it: as, solid strong meat prepared for men of years (which representeth the doctrine of the Church) and milk, and weak meats chewed for children (which shadow and resemble Catechism) vary not in the subject, I mean, the essence, and nature of meat; but in these qualities of being strong, and weak meats. These two parts the vulgar and common sort call by the name of the Decalogue, or the Apostles Creed: because the Decalogue comprehendeth the sum of the Law; the Creed in brief the substance of the Gospel. They term it also the doctrine of faith and works, Or, the doctrine of things to be believed and done.
THe especiall parts of the rudiments of Christian Doctrine (as it is said in the place afore-named unto the Hebrewes) were Repentance, and Faith in Christ, that is to say, The Law and the Gospel. Catechisme therefore may primarily, and in the largest sense it beareth, be divided (as the whole doctrine of the Church is) into the Law and the Gospel: For, Catechisme differeth not from the doctrine of the Church in subject and substance of the matter it handleth, but in the forme and manner of handling it: as, solid strong meat prepared for men of yeares (which representeth the doctrine of the Church) and milke, and weak meats chewed for children (which shadow and resemble Catechisme) vary not in the subject, I meane, the essence, and nature of meat; but in these qualities of being strong, and weake meats. These two parts the vulgar and common sort call by the name of the Decalogue, or the Apostles Creed: because the Decalogue comprehendeth the summe of the Law; the Creed in briefe the substance of the Gospel. They term it also the doctrine of faith and works, Or, the doctrine of things to be beleeved and done.
Some of the learned divide it into the doctrine concerning God, his will, and his works. Again, they distinguish Gods works into works of Creation, Preservation, and Redemption. But these three members of this division are all handled either in the Law, or the Gospel, or in both; and therefore this division is easily reduced to the former.
Some of the learned divide it into the doctrine concerning God, his will, and his workes. Againe, they distinguish Gods workes into workes of Creation, Preservation, and Redemption. But these three members of this division are all handled either in the Law, or the Gospel, or in both; and therefore this division is easily reduced to the former.
Others make five parts: The Decalogue, The Apostles Creed, Baptism, the Supper of the Lord, and Prayer: of which parts some were immediately delivered by God himself; as, The Decalogue: Others mediately, and that either by his Son manifested in the flesh; as, The Lords Prayer, Baptism, and the Supper of the Lord: or by the Ministry of the Apostles; as, The Apostles Creed. But these parts are also couched within the two before rehearsed: For, The Decalogue is the sum of the Law; The Creed the brief of the Gospel, The Sacraments are as appurtenances of the Gospel, and therefore have reference unto the Gospel, as far forth as they are the Seals of grace promised in the Gospel; but, as they are testimonies of our obedience towards God, so they carry the nature of Sacrifices, and appertain to the Law. Prayer is a part of the worship of God, and therefore referred to the Law.
Others make five parts: The Decalogue, The Apostles Creed, Baptisme, the Supper of the Lord, and Prayer: of which parts some were immediately delivered by God himselfe; as, The Decalogue: Others mediately, and that either by his Sonne manifested in the flesh; as, The Lords Prayer, Baptisme, and the Supper of the Lord: or by the Ministery of the Apostles; as, The Apostles Creed. But these parts are also couched within the two before rehearsed: For, The Decalogue is the summe of the Law; The Creed the briefe of the Gospel, The Sacraments are as appurtenances of the Gospel, and therefore have reference unto the Gospel, as farre forth as they are the Seales of grace promised in the Gospel; but, as they are testimonies of our obedience towards God, so they carry the nature of Sacrifices, and appertaine to the Law. Prayer is a part of the worship of God, and therefore referred to the Law.
1This Catechism consisteth of three parts: which are, 1. Mans misery. 2. Mans delivery from this misery. 3. Mans thankfulness for this delivery. Which division in effect swerveth not from the rest, because the other parts are coupled in these. The Decalogue pertaineth to the first part, inasmuch as it is the glass wherein we view, and have sight of our sin and misery: and to the third part, inasmuch as it is the exact rule of true thankfulness to God, and of Christian conversation. The Creed, because it describeth the manner of our delivery, is contained under the second part. Thither also belong the Sacraments, which are as the appurtenances and seals of the doctrine of faith. Lastly, Prayer, as the principal part of our spiritual worshipping of God, and thankfulness towards him, is placed under the third part,
1This Catechisme consisteth of three parts: which are, 1. Mans misery. 2. Mans delivery from this misery. 3. Mans thankefulnesse for this delivery. Which division in effect swerveth not from the rest, because the other parts are coupled in these. The Decalogue pertaineth to the first part, inasmuch as it is the glasse wherein we view, and have sight of our sin and misery: and to the third part, inasmuch as it is the exact rule of true thankefulnesse to God, and of Christian conversation. The Creed, because it describeth the manner of our delivery, is contained under the second part. Thither also belong the Sacraments, which are as the appurtenances and seales of the doctrine of faith. Lastly, Prayer, as the principall part of our spirituall worshipping of God, and thankfulnesse towards him, is placed under the third part,
The diligent exercise of Catechising is necessary in the Church,1 §11. Because of the commandment of God; Ye shall teach them your children. §22. Because of the glory of God, which requireth, that God be not only known aright, and magnified by those of riper years, but of children also. §3Thirdly, For our own comfort and salvation: for without the true knowledge of God, and his Son Christ Jesus, that is to say, without Faith and Repentance, no man of sufficient years, and able to receive instruction, can be saved, or have any stable or sure confidence that he pleaseth God:2 For, This is life eternal, that they know thee to be the only very God. And, Without Faith it is impossible to please God. Now, no man believeth on him whom he knoweth not, or of whom he never heard; How shall they believe on him of whom they never heard? 3Faith is by hearing, and hearing by the Word of God. As many then as will be saved, must needs hold the foundation, which is the doctrine touching Christ. Wherefore all must be instructed, and such a sum of doctrine must be delivered in the Church, of which the ruder and younger sort also may be capable. Fourthly,§4 For the maintaining of a Church and Common weal in this life: For to the establishing of Church and Common-weal there is need of Religion, and the worship of God, Christian discipline, studies, and exercises of godliness, honesty, justice, and truth amongst men. All which in vain we seek for amidst the barbarous Nations, where there is no practice of piety, or virtue at all. Now therefore it behoveth, that we be instructed herein from our child-hood, because the heart of man is evil and perverse from his youth: 4Nay, such is the corruption of nature, that unless there be sudden redress, we then too late take physic, when our evil and grief, through long delay, hath gathered strength, and is become past cure. Wherefore, except we be instructed aright in the will of God out of his Word in our child-hood, and exercised unto godliness; hardly, or never do we suffer our selves to be withdrawn from those errors which are in-bred in us, and which we drunk in like water in our child-hood; scarcely can we endure to be revoked and weaned from those vices, in which we have been trained up. Wherefore we must betimes meet with, and bridle mans depraved nature, lest Church and Common-weal go to wrack.
Fifthly, Because the rule of examining opinions, and discussing the truth of them, must be generally known unto all, lest they err, and be seduced; according to the commandment, Beware of false prophets: Prove all things: Try the spirits, whether they be of God. Now the rule of this trial is no other, then those chief grounds of Catechism, The Decalogue, and the Apostles Creed. §6Sixthly, Because they who have throughly learned Catechism, better understand Sermons, in that they are able easily to reduce whatsoever they hear out of Gods Word, to their several heads of Catechism which they have learned: whereas otherwise, Sermons for the most part are heard with little fruit and benefit.§7 Seventhly, Because Catechism best fitteth the unskilful and weak judgement of learners. For a copious and vagrant form of instruction is hard for youth and beginners, and very unprofitable: therefore the doctrine delivered unto them must be brief, and plain packstaff, such as is Catechism. §8Eighthly, Because it is necessary, that the rude and younger sort be severed from Schismatics, and from the profane Heathen; which distinction is no way made but by the knowledge of Catechism.§9 Ninthly, Catechism doctrine is most needful for Scholars, because they ought to be more expert in Christian doctrine then others, both in regard of their calling, that one day they may instruct others; as also in respect of their many occasions which daily occur of learning this doctrine; which, after the example of Timothy, they may not neglect.
Fifthly, Because the rule of examining opinions, and discussing the truth of them, must be generally knowne unto all, lest they erre, and be seduced; according to the commandement, Beware of false prophets: Prove all things: Try the spirits, whether they be of God. Now the rule of this tryall is no other, then those chiefe grounds of Catechisme, The Decalogue, and the Apostles Creed. §6Sixthly, Because they who have throughly learned Catechisme, better understand Sermons, in that they are able easily to reduce whatsoever they heare out of Gods Word, to their severall heads of Catechisme which they have learned: whereas otherwise, Sermons for the most part are heard with little fruit and benefit.§7
To these may be added many impulsive causes, especially with the people to win them drawn either from the end of our Creation, or from the cause of Gods prolonging and preserving our lives until the time of youth, &c. Also from the dignity and excellency of the object of Catechism doctrine, which is the highest and perfectest good even God himself; and from the effect of Catechism, which is the knowledge of this great good, ⟨p. 29⟩and a community therewith; a thing more precious then all the treasures of the world. This is that costly Jewell digged and hidden in the field of the Church,1 whereof Christ speaketh: and for whose sake in ancient times Christians, with their little children, suffered martyrdom with cheerfulness. Let us view with our eyes the example of Origen in Eusebius his sixth book of Ecclesiastical History,2 and third chapter. Let us read to this purpose Theodoret his fourth book of History, and sixteenth chapter. But contrariwise, what is it that we will gladly suffer for Christs glory, if we be ignorant of this doctrine? and how shall we not be ignorant, if we learn it not in our child-hood? Wherefore the ignorance of Catechism is not the last and least cause why many now-adays are carried hither and thither with every wind of doctrine, and why many fall from Christ unto Antichrist.
To these may be added many impulsive causes, especially with the people to win them drawne either from the end of our Creation, or from the cause of Gods prolonging and preserving our lives untill the time of youth, &c. Also from the dignity andexcellency of the object of Catechisme doctrine, which is the highest and perfectest good even God himselfe; and from the effect of Catechisme, which is the knowledge of this great good, ⟨p. 29⟩and a community therewith; a thing more precious then all the treasures of the world. This is that costly Jewell digged and hidden in the field of the Church,1 whereof Christ speaketh: and for whose sake in ancient times Christians, with their little children, suffered martyrdome with cheerfulnesse. Let us view with our eyes the example of Origen in Eusebius his sixth book of Ecclesiasticall History,
In the New Testament wee reade how Christ commanded little children to be brought unto him,1 on whom he laid his hands, and blessed them: Suffer the little children to come unto mee, saith Christ, and forbid them not, for of such is the Kingdome of God. And that catechising of children was in use in the Apostles time, witnesse the example of Timothy,2 of whom Paul writeth, that he had learned the Scriptures of a childe. A farther and more direct proofe hereof we have in the Epistle to the Hebrewes,3 which Epistle layeth downe certaine heads of the Apostles Catechisme, of repentance from dead workes, of faith towards God, of the doctrine of Baptism, and of Sacraments, and the laying on of hands, of the resurrection from the dead, and of eternall judgement; all which he entituleth, Milke for children. These and such like grounds of doctrine were required at the hands of the Catechumeni at the time of Baptisme, and of little children at the time of Confirmation by laying on of hands: Therefore the Apostle termeth them, The doctrine of Baptisme, and laying on of hands. Semblably the Fathers also wrote briefe summes of doctrine, certaine remnants of which we see as yet in Popery.4 Eusebius writeth of Origen, that he restored in Alexandria the custome of catechising, which in time of persecution was decayed. Socrates also reporteth of catechising thus: Our forme of catechising. ⟨p. 27⟩saith he, is after the manner we received of the Bishops our predecessors going before us, according as we were taught when we laid the foundation of faith, and were baptised, according as we have learned out of the Scripture. 5Pope Gregory erected and set up Idols and Images in Churches, that they might be the bookes of Lay-men and children. After these times the doctrine of the Church, through the negligence of other Bishops, and subtlety of the Bishop of Rome, was by little and little corrupted, catechising decayed, and at length was transformed into that ridiculous ceremonie, which at this day is by them called Confirmation. Thus far of the originall and perpetuall practice of catechising in the Church.
THe diligent exercise of Catechising is necessary in the Church,1 §11. Because of the commandement of God; Ye shall teach them your children. §22. Because of the glory of God, which requireth, that God be not onely knowne aright, and magnified by those of riper yeares, but of children also. §3Thirdly, For our owne comfort and salvation: for without the true knowledge of God, and his Son Christ Jesus, that is to say, without Faith and Repentance, no man of sufficient yeares, and able to receive instruction, can be saved, or have any stable or sure confidence that he pleaseth God:2 For, This is life eternall, that they know thee to be the onely very God. And, Without Faith it is impossible to please God. Now, no man beleeveth on him whom he knoweth not, or of whom he never heard; How shall they beleeve on him of whom they never heard? 3Faith is by hearing, and hearing by the Word of God. As many then as will be saved, must needs hold the foundation, which is the doctrine touching Christ. Wherefore all must be instructed, and such a summe of doctrine must be delivered in the Church, of which the ruder and younger sort also may be capable. Fourthly,§4 For the maintaining of a Church and Common weale in this life: For to the establishing of Church and Common-weale there is need of Religion, and the worship of God, Christian discipline, studies, and exercises of godlinesse, honesty, justice, and truth amongst men. All which in vaine we seek for amidst the barbarous Nations, where there is no practice of piety, or vertue at all. Now therefore it behoveth, that we be instructed herein from our child-hood, because the heart of man is evill and perverse from his youth: 4Nay, such is the corruption of nature, that unlesse there be sudden redresse, we then too late take physick, when our evill and griefe, through long delay, hath gathered strength, and is become past cure. Wherefore, except we be instructed aright in the will of God out of his Word in our child-hood, and exercised unto godlinesse; hardly, or never doe wee suffer our selves to be withdrawne from those errours which are in-bred in us, and which we drunk in like water in our child-hood; scarcely can we endure to be revoked and weaned from those vices, in which we have been trained up. Wherefore we must betimes meet with, and bridle mans depraved nature, lest Church and Common-weale go to wracke.