A64611:1410
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.
Christs ascension and ours agree, §11. In that it is to the same place.1 For we shall ascend into the same place whither he ascended. §22. In that also it is to be glorified. Father, I will that they, which thou hast given me, be with me, even where I am, that they may behold my glory. But they differ,2 §11. Because Christ ascended by his own power and virtue: we not by our own, but by his. No man hath ascended into heaven (that is by his own proper virtue) but the Son of man. We shall ascend by, and for him. I go to prepare you a place. I will that they which thou hast given me, be with me,3 even where I am. §22. He ascended to be head: we to be his members. He to glory agreeable for the head: and we shall ascend to glory fit for members. He ascended to sit at the right hand of the Father; we to sit indeed in his and his Fathers throne, but that only by a participation: not in the same degree and dignity with him. To him that overcometh, will I grant to sit with me in my throne, even as I overcame, 4and sit with my Father in his throne. Christ therefore ascended as head of the Church: we shall ascend as members of this head, that we may be partakers of his glory. §33. Christs ascension was the cause of our ascension: but it is not so of the contrary. §44. Whole Christ ascended: but not the whole of Christ: because he ascended as touching his humane nature only, and not as touching his divine, which also is on earth: But the whole of us shall ascend, because we have only a finite nature; and that but one.
CHrists ascension and ours agree, §11. In that it is to the same place.1 For we shall ascend into the same place whither he ascended. §22. In that also it is to be glorified. Father, I will that they, which thou hast given me, be with me, even where I am, that they may behold my glory. But they differ,2 §11. Because Christ ascended by his own power and vertue: we not by our own, but by his. No man hath ascended into heaven (that is by his own proper vertue) but the Son of man. We shall ascend by, and for him. I go to prepare you a place. I will that they which thou hast given me, be with me,3 even where I am. §22. He ascended to be head: we to be his members. He to glory agreeable for the head: and we shall ascend to glory fit for members. He ascended to sit at the right hand of the Father; we to sit indeed in his and his Fathers throne, but that only by a participation: not in the same degree and dignity with him. To him that overcometh, will I grant to sit with me in my throne, even as I overcame, 4and sit with my Father in his throne. Christ therefore ascended as head of the Church: we shall ascend as members of this head, that we may be partakers of his glory. §33. Christs ascension was the cause of our ascension: but it is not so of the contrary. §44. Whole Christ ascended: but not the whole of Christ: because he ascended as touching his humane nature only, and not as touching his divine, which also is on earth: But the whole of us shall ascend, because we have only a finite nature; and that but one.
Answ. First, that he maketh intercession to his Father in heaven for usa. Next, that we have our flesh in heaven, that we may be confirmed thereby, as by a sure pledge, that it shall come to pass, that he who is our head, will lift up his members unto himb. Thirdly, that he sendeth us his Spirit instead of a pledge between him and usc, by whose forcible working we seek after, not earthly, but heavenly things, where he himself is sitting at the right hand of Godd.
Answ. First, that he maketh intercession to his Father in heaven for usa. Next, that we have our flesh in heaven, that we may be confirmed thereby, as by a sure pledge, that it shall come to passe, that he who is our head, will lift up his members unto himb. Thirdly, that he sendeth us his Spirit instead of a pledge between him and usc, by whose forcible working we seek after, not earthly, but heavenly things, where he himselfe is sitting at the right hand of Godd.
1The chief fruits of Christs ascension, are: first, His intercession; which signifieth, §11. The perpetual virtue and strength of Christs sacrifice. §22. Both wills in Christ, both humane and divine, propitious and favourable unto us, whereby he will that for his sacrifice we be received of his Father. §33. The assent of his Father, approving this his Sons will, and accepting of the value of his sacrifice as a ransom for our sins: and as the Father receiveth us, so doth he also. In sum, it is the will both of the Father and the Son, that Christs oblation and sacrifice should be available unto us for ever. Object. But before Christs ascension, yea before his coming, there was intercession. Ans. 1. That depended of this which was to be after the ascension; that is, it was made in respect of his intercession to come, as also the whole receiving into favour from the beginning of the world. For he our Mediator, made intercession before, with this condition, that he, accomplishing his sacrifice,2 should appear for ever in the heavenly Sanctuary. Thou art a Priest for ever after the order of Melchizedek. 2. That intercession in the Old Testament was not such as it is now in heaven. For in the Old Testament the Mediator made intercession for the worth of his sacrifice and ransom one day hereafter to be paid: and the Father received the Fathers of the old Church into favour, in regard of this ransom afterwards to be paid: but now he receiveth us for Christs ransom already paid. So also sins in the time of the Law were remitted, and the holy Ghost given, for the sacrifice which was to come: but now both these are sealed unto us for Christs sacrifice already performed. And the value of Christs sacrifice continueth for ever, because,3 With one offering he hath consecrated for ever them that are sanctified. And the surcease of Christ from offering any moe sacrifices, is no argument of an imperfect, but rather of a perfect sacrifice. For if he should often sacrifice after the manner of the Levitical Priests, he should therefore sacrifice often, because he is not able with one sacrifice to make perfect them which come unto God. But he made all perfect with one sacrifice:
wherefore he now executeth the office of his Priesthood, not by often offering and meriting, but by often applying to us (through the infinite worth of his sacrifice) grace, righteousness, and his holy spirit; which is a weightier work, than if he iterated his sacrifice. §21Our glorification or ascension: For seeing Christ our head is ascended, we are certain, that we also shall ascend into heaven, as being his members. I go to prepare a place for you. And though I go to prepare a place for you, I will come again, and receive you unto my self, that where I am, there may ye be also. Object. But Elijah and Enoch ascended before Christ: Therefore Christ is not by his ascension the cause of our ascension. Answ. They ascended in respect of Christs ascension, which was to come. Christs ascension and glorification, is the cause and example of our ascension and glorification; because, except he were glorified, we should not be glorified. For the Father hath decreed to give us all things by the Messiah, and hath put all things in his hands. And how should Christ have given us a Kingdom, except himself first, as being the first-borne, had taken possession ⟨p. 321⟩thereof? but for this cause also he ascended into heaven, that he might there reign: Therefore he will translate his Citizens thither. And seeing we are his members, and he our head is already ascended, and glorified: Therefore shall we also ascend, and be glorified. Where I am, there shall also my servant be. 2I will receive you unto my self, that where I am, there may ye be also.
wherefore he now executeth the office of his Priesthood, not by often offering and meriting, but by often applying to us (through the infinite worth of his sacrifice) grace, righteousnesse, and his holy spirit; which is a weightier work, than if he iterated his sacrifice. §21Our glorification or ascension: For seeing Christ our head is ascended, we are certaine, that we also shall ascend into heaven, as being his members. I go to prepare a place for you. And though I go to prepare a place for you, I will come againe, and receive you unto my selfe, that where I am, there may yee be also. Object. But Elias and Enoch ascended before Christ: Therefore Christ is not by his ascension the cause of our ascension. Answ. They ascended in respect of Christs ascension, which was to come. Christs ascension and glorification, is the cause and example of our ascension and glorification; because, except he were glorified, we should not be glorified. For the Father hath decreed to give us all things by the Messias, and hath put all things in his hands. And how should Christ have given us a Kingdome, except himselfe first, as being the first-borne, had taken possession
1The sending of the holy Ghost, by whom he gathereth, comforteth, and defendeth his Church to the worlds end. He was given also to the godly which were under the Law, before Christs ascension and coming. But that was, 1. In respect of this ascension and glorification of Christ, which was then to come, and whereof that sending and pouring out of the holy Ghost is not a fruit only, but also a part: and so in respect also of this sending, which was now after Christs ascension accomplished, the holy Ghost was given unto the godly in the Old Testament. 2. Now after Christs glorification it was given more abundantly, as in the day of Pentecost: that which also was fore-told; And it shall be in the last days, saith God, I will pour out my spirit upon all flesh. Now,2 that Christ did not pour out the holy Ghost in such plenty before his ascension, that befell only, as before was said, in respect of the decree of God: For God would that the holy Ghost should be given by the Messiah, as well man as God: wherefore man also was to be glorified, who should do this. It is expedient for you, that I go away; for if I go not away, the Comforter will not come unto you: but if I depart, I will send him unto you. 3By the efficacy and working of this his spirit we seek things above, because there is our treasure, there are our goods; and that because Christ hath therefore ascended, that he might make those good things ours, which were there long before. And this is the Apostles argument, Col. 3.1. There are other fruits also of Christs ascension: For,§4 4it is a testimony, That our sins are fully pardoned us, who do believe. For except he had suffered the punishment for sins, he could not have entered into the throne of God: For where sin is, there is death also. He shall reprove the world of righteousness, because I go to my Father. §55It is a testimony, That Christ is indeed Conqueror of death, sin, and the Devil.
1Now what it is to believe in Jesus Christ, which ascended into heaven? Answ. It is to believe, 1. That he did truly, and not in show only ascend into heaven, and now is there resident in his humanity; and, sitting at the right hand of his Father, until he thence return unto judgment, would be called on by us. 2. That he hath ascended for our sakes, and now appeareth in the presence of God, maketh intercession for us, sendeth us his holy Spirit, and will one day take us unto himself, that we may be where he is, and reign with him in glory.
1Now what it is to beleeve in Jesus Christ, which ascended into heaven? Answ. It is to beleeve, 1. That he did truly, and not in shew only ascend into heaven, and now is there resident in his humanity; and, sitting at the right hand of his Father, untill he thence returne unto judgment, would be called on by us. 2. That he hath ascended for our sakes, and now appeareth in the prescence of God, maketh intercession for us, sendeth us his holy Spirit, and will one day take us unto himselfe, that wee may be where he is, and reigne with him in glory.
a, by whom the Father governeth all thingsb.
1TO sit at the right hand of God, and, to ascend into heaven, are things different: for one may be without the other. Wherefore this Article differeth three ways from the former: §12Because in this Article is declared the end of his ascension: For Christ did therefore ascend into heaven, that he might sit at the right hand of the Father. §23Because Christ sitteth always at the right hand of the Father, but into heaven he ascended but once. ⟨p. 322⟩§34The Angels do ascend, and we shall also ascend into heaven; but yet neither they, nor we shall sit at the right hand of God. For, To which of the Angels said God at any time, Sit at my right hand, 5until I have made thine enemies, thy foot-stool? much less did God say thus unto any man, Christ alone excepted. The Questions of Christs sitting at the right hand of the Father, are: 1. What the right hand of God signifieth in the Scriptures. 2. What it is to sit at GODS right hand. 3. Whether Christ did always sit at Gods right hand. 4 What are the fruits of Christs sitting at the right hand of the Father.
1TO sit at the right hand of God, and, to ascend into heaven, are things different: for one may be without the other. Wherefore this Article differeth three waies from the former: §12Because in this Article is declared the end of his ascension: For Christ did therefore ascend into heaven, that he might sit at the right hand of the Father. §23Because Christ sitteth alwaies at the right hand of the Father, but into heaven he ascended but once.
1The sending of the holy Ghost, by whom he gathereth, comforteth, and defendeth his Church to the worlds end. Hee was given also to the godly which were under the Law, before Christs ascension and coming. But that was, 1. In respect of this ascension and glorification of Christ, which was then to come, and whereof that sending and powring out of the holy Ghost is not a fruit only, but also a part: and so in respect also of this sending, which was now after Christs ascension accomplished, the holy Ghost was given unto the godly in the Old Testament. 2. Now after Christs glorification it was given more abundantly, as in the day of Pentecost: that which also was fore-told; And it shall be in the last dayes, saith God, I will powre out my spirit upon all flesh. Now,2 that Christ did not powre out the holy Ghost in such plenty before his ascension, that befell only, as before was said, in respect of the decree of God: For God would that the holy Ghost should be given by the Messias, as well man as God: wherefore man also was to be glorified, who should doe this. It is expedient for you, that I goe away; for if I goe not away, the Comforter will not come unto you: but if I depart, I will send him unto you. 3By the efficacy and working of this his spirit we seek things above, because there is our treasure, there are our goods; and that because Christ hath therefore ascended, that he might make those good things ours, which were there long before. And this is the Apostles argument, Col. 3.1. There are other fruits also of Christs ascension: For,§4 4it is a testimony, That our sins are fully pardoned us, who doe beleeve. For except hee had suffered the punishment for sins, he could not have entered into the throne of God: For where sinne is, there is death also. Hee shall reprove the world of righteousnesse, because I goe to my Father. §55It is a testimony, That Christ is indeed Conquerour of death, sinne, and the Divell. §66It is a testimony, That wee shall never be left destitute of comfort: because he therefore ascended, to send the holy Ghost. If I goe not away, the Comforter will not come. When hee ascended up on high, hee led captivity captive, and gave gifts unto men. §77It is a testimony, That Christ will for ever defend us, because wee know that our head is a glorious head, and placed above all principalities.
