A64611:1517
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.
1He is given of the Father and the Son, and also by the Son of the Father, but not by the Father: for the Father giveth the holy Ghost from no other, but from himself as who is of no other but of himself, neither worketh from any other but from himself: The Son giveth the holy Ghost from the Father, from whom also himself both worketh and is. That he is given of and from the Father,2 these testimonies do confirm: He commandeth them to wait for the promise of the Father. I will pour out of my spirit upon all flesh. I will pray the Father, and he shall give you another Comforter. 3The Father will send him in my name. That the holy Ghost is given of the Son, these testimonies do prove: I will send you from the Father the Spirit of truth. If I depart, 4I will send him unto you. Since he by the right hand of God hath been exalted, 5and hath received of his Father the promise of the holy Ghost, he hath shed forth this which ye now see and hear. Wherefore the Son also giveth him, but in this order, that the Son sendeth him from the Father; whence is gathered a strong argument for proof of Christs God-head: for who giveth the Spirit of God, and who hath any right or title unto him, but God? for the humane nature of Christ, so far off is it that it should have this right and power to send the holy Ghost, that contrarily it self was hallowed and sanctified by the holy Ghost.6 Now we are to understand this giving of the holy Ghost by the Father and the Son, as that both of them is effectual and forcible by him, and that the holy Ghost worketh on a precedency of the will of the Father and the Son: For we are to mark and observe the order of operation or working in the persons of the Divinity, which is such in working as it is in subsisting; the Fathers will goeth before, the will of the Son followeth, and the will of the holy Ghost followeth them both, yet not in time, but in order.7 The cause wherefore he giveth us the holy Ghost, is none other but only of his free election, through the merit and intercession of his Son:8 Which hath blessed us with all spiritual blessings in heavenly things in Christ, as he hath chosen us in him before the foundation of the world. 9I will pray the Father, and he shall give you another Comforter.
1HEe is given of the Father and the Son, and also by the Son of the Father, but not by the Father: for the Father giveth the holy Ghost from no other, but from himself as who is of no other but of himself, neither worketh from any other but from himself: The Son giveth the holy Ghost from the Father, from whom also himself both worketh and is. That he is given of and from the Father,2 these testimonies do confirm: Hee commandeth them to wait for the promise of the Father. I will powr out of my spirit upon all flesh. I will pray the Father, and he shall give you another Comforter. 3The Father will send him in my name. That the holy Ghost is given of the Son, these testimonies do prove: I will send you from the Father the Spirit of truth. If I depart, 4I will send him unto you. Since he by the right hand of God hath been exalted, 5and hath received of his Father the promise of the holy Ghost, he hath shed forth this which ye now see and hear. Wherefore the Son also giveth him, but in this order, that the Son sendeth him from the Father; whence is gathered a strong argument for proof of Christs God-head: for who giveth the Spirit of God, and who hath any right or title unto him, but God? for the humane nature of Christ, so far off is it that it should have this right and power to send the holy Ghost, that contrarily it self was hallowed and sanctified by the holy Ghost.6 Now we are to understand this giving of the holy Ghost by the Father and the Son, as that both of them is effectuall and forcible by him, and that the holy Ghost worketh on a precedency of the will of the Father and the Son: For wee are to mark and observe the order of operation or working in the persons of the Divinity, which is such in working as it is in subsisting; the Fathers will goeth before, the will of the Son followeth, and the will of the holy Ghost followeth them both, yet not in time, but in order.7 The cause wherefore he giveth us the holy Ghost, is none other but only of his free election, through the merit and intercession of his Son:8 Which hath blessed us with all spirituall blessings in heavenly things in Christ, as he hath chosen us in him before the foundation of the world.
The Son giveth us him, or he is given by the Son, because he hath obtained for us by his merit that he should be given unto us, and he by his own intercession bestoweth him on us.
The Son giveth us him, or he is given by the Son, because hee hath obtained for us by his merit that hee should be given unto us, and he by his own intercession bestoweth him on us.
1The holy Ghost is said to be given unto them to whom he communicateth his gifts, and who acknowledge him. Wherefore the holy Ghost is given to divers parties, according to diverse gifts. He is given to the whole Church or assembly of those that are called; that is, both to the elect, and to hypocrites; but in a diverse manner to the one and the other: To the elect he is given, not only as concerning his common gifts, but also as concerning his proper and saving graces: that is, not only as concerning the knowledge of Gods doctrine, but also as concerning regeneration, faith, and conversion: because, besides that he kindleth in them the knowledge of Gods truth and will, he doth further also regenerate them, and endow them with true faith and conversion. He is therefore so given unto them, that he worketh and effectuateth in them his gifts of their salvation, and that themselves ⟨p. 344⟩also may know and feel by those gifts imparted unto them, the holy Ghost dwelling in them. And further, he is no otherwise given unto them then as themselves also be willing and desirous of him; and then is augmented and increased in them if they persevere.2 But to hypocrites the holy Ghost is given only as touching the knowledge of doctrine, and other his common and general gifts: The world cannot receive him, because it seeth him not, neither knoweth him. Hence it is apparent, how the knowledge of tongues, sciences, and the like gifts bestowed on the heathen, differ from those which are bestowed on the Church: for they, who amongst the heathen excelled in the knowledge of tongues, and good arts, and things profitable, had indeed the gifts of God, but not the holy Ghost; whom none are said to have, but they whom he hath sanctified, and who acknowledge him to be the author of the gifts received.
1THe holy Ghost is said to be given unto them to whom he communicateth his gifts, and who acknowledge him. Wherefore the holy Ghost is given to divers parties, according to diverse gifts. He is given to the whole Church or assembly of those that are called; that is, both to the elect, and to hypocrites; but in a diverse manner to the one and the other: To the elect he is given, not only as concerning his common gifts, but also as concerning his proper and saving graces: that is, not only as concerning the knowledge of Gods doctrine, but also as concerning regeneration, faith, and conversion: because, besides that he kindleth in them the knowledge of Gods truth and will, hee doth further also regenerate them, and endow them with true faith and conversion. Hee is therefore so given unto them, that he worketh and effectuateth in them his gifts of their salvation, and that themselves
1The holy Ghost is then given when he imparteth or communicateth his gifts, as hath been already proved. And he is given either visibly, when he bestoweth his gifts adjoining outward signs and tokens; or invisibly, when he bestoweth his gifts without signs or tokens. He was not always given visibly, but at certain times, and for certain causes: yet was he more plentifully poured on men in the time of the new Testament, then before in the time of the old; for so had Joel prophesied:2 In the last days I will pour out of my Spirit. So he was given visibly unto the Apostles and others in the primitive Church:3 There appeared unto them cloven tongues like fire, and it sate upon each of them. The holy Ghost fell on all them which heard the word. I saw the holy Ghost come down from heaven, &c. And these and other like speeches are so to be expounded, as that the sign taketh the name of the thing it self; and therefore that is affirmed of the thing which agreeth unto the sign; by which sign the holy Ghost witnesseth his presence and efficacy. So also John saw the holy Ghost descending on Christ in bodily shape like a dove: 4He saw then the shape of a dove, under which God showed the presence of his Spirit. Wherefore we must not think that there is any local motion in God,5 but his presence and operation, which he showeth and exerciseth in the Church: For the holy Ghost is spread abroad every-where, and filleth both heaven and earth; in which respect he is said to be given, sent, poured out, when by his effectual and forcible presence he doth create, stir up, and by little and little perfect his gifts in the members of the Church.6 He always was and is given unto the Church invisibly, from the beginning unto the end of the world; for he spake by the prophets: and he which hath not the Spirit of Christ is none of his: 7yea, without the holy Ghost there never had been,8
Likewise he wrought in Cornelius and the rest there present by the same Peter speaking. But yet notwithstanding he doth so work by the word and sacraments as that he is not tied to those means: 1for he converted Paul in his journey, and he furnished John Baptist with his gifts in his womb. Now when we say, he is given by the ministry of the word and sacraments, we mean this of persons of a competent age, and repute this way for ordinary, and speak of that visible sending of the holy Ghost, whereby several men in the Church partake of his accustomed or ordinary gifts,2 and whereof it is said, He hath sent the Spirit of his Son into your hearts &c. He which hath not the Spirit of Christ is none of his. 2. He is given by working a desire of him in the elect:3 for he is given to them that desire him. Hence is drawn a forcible argument to prove the God-head of the holy Ghost: for to work effectually by the ministry is proper to God only:4 Neither is he that planteth ⟨p. 345⟩any thing, neither he that watereth, but God that giveth the increase. 5I baptise you with water to amendment of life: but he that cometh after me, will baptise you with the holy Ghost, and with fire. The Gospel is the power of God, 6because the holy Ghost is forcible in working by it: whereupon also the Gospel is called the ministration of the spirit. 7Now the holy Ghost is received by faith. Wherein also after that ye believed, 8ye were sealed with the holy Spirit of promise. The world cannot receive the Spirit of truth, because it neither seeth him, nor knoweth him. Object. But faith is the gift and fruit of the holy Ghost.
The holy Ghost is retained and kept for the most part by the same means by which it is given and received. §11. By diligent use of the Ecclesiastical Ministry. He gave some to be Apostles, 1some to be Prophets for the edification of the body of Christ, till we all meet together in the unity of faith. §22. By meditation in the doctrine of the Gospel, and by studying to profit therein.2 He that doth meditate in the Law of the Lord day and night, shall be like a tree planted by the rivers of waters, that will bring forth her fruit in due season. Let the word of Christ dwell in you plenteously in all wisdom, 3teaching and admonishing your selves. §33. He is kept by increase and continuance, and amendment of life: that is, by a desire of bewaring to offend against our conscience. Unto him that hath, shall be given. He that is righteous, let him be righteous still. 4Grieve not the holy Spirit of God, by whom ye are sealed unto the day of redemption. Hither may be referred a desire of avoiding evil company and sin. For he that will avoid sin, must avoid all occasion of sinning. §44. He is retained by daily and earnest prayer and invocation.5 How much more shall your heavenly Father give the holy Ghost to them that desire him? This kind is not cast out but by prayer and fasting. The same may we see in that panoply or complete harness, which the Apostle describeth. Likewise,6 it is confirmed by the example of David, who prayeth,7 That God will not take his holy Spirit from him. §5
1HE may be lost of Hypocrites and Reprobates finally: that is, so as they shall never recover him: and totally; that is, so that they shall retain none of his graces. Of the Elect, he is never wholly lost, but only as touching many gifts: because they always retain some gifts, as Davids example testifieth unto us, who said; Restore to me the joy of thy salvation. Take not thine holy spirit from me. 2Neither is he finally lost of the Elect, because at length they return to repentance. But of the Reprobate he is altogether or wholly lost, and finally; so that they never receive him. Object. But the holy Ghost departed from Saul: Therefore he may also depart from the Elect. Ans. He departed from Saul; but not the spirit of regeneration; for he never had him: only the spirit of prophecy, prudence, courage, and other gifts, wherewith he was richly endowed, left and forsook him. For he was elect and chosen, not unto life, but unto the Kingdom, as Judas was unto an Apostleship. Repl. Yea, but the regenerating spirit also departeth; because David prayeth, 3Restore to me the joy of thy salvation. Ans. He is lost oftentimes, as concerning some gifts of regeneration, but not wholly. For it cannot possibly be, that the godly should retain no remnants; ⟨p. 346⟩seeing they do not sin to death, but only of the infirmity of their flesh, inasmuch as they are not yet borne again. This Saint John teacheth expressly, saying; Whosoever is borne of God, sinneth not: for his seed remaineth in him, neither can be sin, because he is borne of God. David in his fall lost the joy of his heart, the purity of conscience, and many other gifts, which he coveteth to have restored unto him. But the holy Ghost he had not utterly lost: for if so, how then could he have said, Take not thine holy spirit from me? wherefore he had not utterly lost him. A man (saith Bernard) never abideth in the same state: either he goeth backward or forward. For this difference is to be observed and held for the assoiling of that question; How namely the perseverance of the Elect may be notwithstanding certain, albeit they lose the holy Ghost: which is, because they are never wholly and finally destitute of the holy Ghost.4
By neglecting the Word and Doctrine. For Paul willeth Timothy, To stir up the gift of God which was in him: and also teacheth him how they may be done; By giving attendance to his reading, 1to exhortation, and doctrine. §33. He is lost by carnal security, and by giving our selves to commit wickedness against our conscience. §44. By neglect of prayer. §55. By abusing the gifts of the holy Ghost; as when they are not employed to his glory, and to the safety of our neighbour. Unto him that hath, shall be given: from him that hath not, 2even that he hath shall be taken away.
By neglecting the Word and Doctrine. For Paul willedth Timothy, To stirre up the gift of God which was in him: and also teacheth him how they may be done; By giving attendance to his reading, 1to exhortation, and doctrine. §33. He is lost by carnall security, and by giving our selves to commit wickednesse against our conscience. §44. By neglect of prayer. §55. By abusing the gifts of the holy Ghost; as when they are not imployed to his glory, and to the safety of our neighbour. Ʋnto him that hath, shall be given: from him that hath not, 2even that he hath shall be taken away.
How necessary and needful the holy Ghost is, and for what causes, doth clearly appear by these places of Scripture. Except that a man be borne of water and of the Spirit, 1he cannot enter into the Kingdom of heaven. Flesh and blood cannot inhabit the Kingdom of God. We are not sufficient of our selves to think any think, as of our selves; but our sufficiency is of God. 2If any man hath not the Spirit of Christ, he is none of his. Hence we may thus conclude: Without whom we cannot think, much less do ought that is good, and without whom he can neither be regenerated, nor know God, neither attain unto the inheritance of the celestial Kingdom; without him we cannot be saved. But without the holy Ghost these things cannot be done, by reason of the corruption and blindness of our nature: Therefore, without the holy Ghost it cannot be, that we should be saved: and so it followeth, that he is altogether necessary for us unto salvation.
HOw necessary and needfull the holy Ghost is, and for what causes, doth cleerly appeare by these places of Scripture. Except that a man be borne of water and of the Spirit, 1he cannot enter into the Kingdome of heaven. Flesh and bloud cannot inhabite the Kingdome of God. We are not sufficient of our selves to think any think, as of our selves; but our sufficiency is of God. 2If any man hath not the Spirit of Christ, he is none of his. Hence we may thus conclude: Without whom we cannot think, much lesse doe ought that is good, and without whom he can neither be regenerated, nor know God, neither attaine unto the inheritance of the celestiall Kingdome; without him we cannot be saved. But without the holy Ghost these things cannot be done, by reason of the corruption and blindnesse of our nature: Therefore, without the holy Ghost it cannot be, that we should be saved: and so it followeth, that he is altogether necessary for us unto salvation.
1THe holy Ghost is then given when he imparteth or communicateth his gifts, as hath been already proved. And he is given either visibly, when he bestoweth his gifts adjoyning outward signes and tokens; or invisibly, when he bestoweth his gifts without signes or tokens. Hee was not alwayes given visibly, but at certain times, and for certain causes: yet was he more plentifully powred on men in the time of the new Testament, then before in the time of the old; for so had Joel prophecied:2 In the last dayes I will powr out of my Spirit. So hee was given visibly unto the Apostles and others in the primitive Church:3 There appeared unto them cloven tongues like fire, and it sate upon each of them. The holy Ghost fell on all them which heard the word. I saw the holy Ghost come down from heaven, &c. And these and other like speeches are so to be expounded, as that the signe taketh the name of the thing it selfe; and therefore that is affirmed of the thing which agreeth unto the signe; by which signe the holy Ghost witnesseth his presence and efficacy. So also John saw the holy Ghost descending on Christ in bodily shape like a dove: 4Hee saw then the shape of a dove, under which God shewed the presence of his Spirit. Wherefore we must not think that there is any locall motion in God,5 but his presence and operation, which hee sheweth and exerciseth in the Church: For the holy Ghost is spread abroad every-where, and filleth both heaven and earth; in which respect hee is said to be given, sent, powred out, when by his effectuall and forcible presence he doth create, stir up, and by little and little perfect his gifts in the members of the Church.6 He alwayes was and is given unto the Church invisibly, from the beginning unto the end of the world; for hee spake by the prophets: and hee which hath not the Spirit of Christ is none of his: 7yea, without the holy Ghost there never had been,8 never should be any Church. Hee is given after an ordinary way by the ministery of the word, and by the use of the Sacraments; and 1. In manifesting himselfe unto us through the studying and meditation of the doctrine of the Gospel: for when he is known of us, he will communicate himself unto us; and when hee sheweth himself to be known of us, hee doth also renew and reform our hearts: So did hee work in the elect by Peters sermon in the day of Pentecost:9
Likewise he wrought in Cornelius and the rest there present by the same Peter speaking. But yet notwithstanding hee doth so work by the word and sacraments as that hee is not tied to those means: 1for hee converted Paul in his journey, and hee furnished John Baptist with his gifts in his wombe. Now when wee say, hee is given by the ministery of the word and sacraments, we mean this of persons of a competent age, and repute this way for ordinary, and speak of that visible sending of the holy Ghost, whereby severall men in the Church partake of his accustomed or ordinary gifts,2 and whereof it is said, Hee hath sent the Spirit of his Son into your hearts &c. He which hath not the Spirit of Christ is none of his. 2. He is given by working a desire of him in the elect:3 for hee is given to them that desire him. Hence is drawn a forcible argument to prove the God-head of the holy Ghost: for to work effectually by the ministery is proper to God only:4 Neither is he that planteth ⟨p. 345⟩any thing, neither he that watereth, but God that giveth the increase. 5I baptise you with water to amendment of life: but he that cometh after me, will baptise you with the holy Ghost, and with fire. The Gospel is the power of God, 6because the holy Ghost is forcible in working by it: whereupon also the Gospel is called the ministration of the spirit. 7Now the holy Ghost is received by faith. Wherin also after that ye beleeved, 8ye were sealed with the holy Spirit of promise. The world cannot receive the Spirit of truth, because it neither seeth him, nor knoweth him. Object. But faith is the gift and fruit of the holy Ghost. 9By grace are ye saved through faith, and that not of your selves: it is the gift of God. No man can say, that Jesus is the Lord, but by the holy Ghost: 10Therefore the holy Ghost goeth before faith: How then is he said to be received by faith? Answ. 1. The working of the spirit is in order of nature before faith, but in time both are together: because the first beginning of faith is the receiving of the holy Ghost. 2. Faith being once begun, the holy Ghost is more and more received,11 who worketh aftewards other things in us by faith. As it is said, Faith worketh by love. By faith mens hearts are purified.
THe holy Ghost is retained and kept for the most part by the same meanes by which it is given and received. §11. By diligent use of the Ecclesiasticall Ministery. He gave some to be Apostles, 1some to be Prophets for the edification of the body of Christ, till we all meet together in the unity of faith. §22. By meditation in the doctrine of the Gospel, and by studying to profit therein.2 He that doth meditate in the Law of the Lord day and night, shall be like a tree planted by the rivers of waters, that will bring forth her fruit in due season. Let the word of Christ dwell in you plenteously in all wisdome, 3teaching and admonishing your selves. §33. He is kept by increase and continuance, and amendment of life: that is, by a desire of bewaring to offend against our conscience. Unto him that hath, shall be given. He that is righteous, let him be righteous still. 4Grieve not the holy Spirit of God, by whom yee are sealed unto the day of redemption. Hither may be referred a desire of avoiding evill company and sin. For he that will avoid sin, must avoid all occasion of sinning. §44. He is retained by daily and earnest prayer and invocation.5 How much more shall your heavenly Father give the holy Ghost to them that desire him? This kind is not cast out but by prayer and fasting. The same may we see in that panoply or complete harnesse, which the Apostle describeth. Likewise,6 it is confirmed by the example of David, who prayeth,7 That God will not take his holy Spirit from him. §55. He is retained by applying Gods gifts to their right use, that is, to his glory, and to the safety of our neighbour. And when thou art converted,8 confirm thy brethren. Ʋnto every man that hath, it shall be given; and from him that hath not, even that he hath shall be taken away.
1HE may be lost of Hypocrites and Reprobates finally: that is, so as they shall never recover him: and totally; that is, so that they shall retaine none of his graces. Of the Elect, he is never wholly lost, but onely as touching many gifts: because they alwayes retaine some gifts, as Davids example testifieth unto us, who said; Restore to me the joy of thy salvation. Take not thine holy spirit from me. 2Neither is he finally lost of the Elect, because at length they return to repentance. But of the Reprobate he is altogether or wholly lost, and finally; so that they never receive him. Object. But the holy Ghost departed from Saul: Therefore he may also depart from the Elect. Ans. He departed from Saul; but not the spirit of regeneration; for he never had him: only the spirit of prophecy, prudence, courage, and other gifts, wherewith he was richly indowed, left and forsooke him. For he was elect and chosen, not unto life, but unto the Kingdome, as Judas was unto an Apostleship. Repl. Yea, but the regenerating spirit also departeth; because David prayeth, 3Restore to me the joy of thy salvation. Ans. He is lost oftentimes, as concerning some gifts of regeneration, but not wholly. For it cannot possibly be, that the godly should retaine no remnants; ⟨p. 346⟩seeing they doe not sinne to death, but only of the infirmity of their flesh, inasmuch as they are not yet borne againe. This Saint John teacheth expresly, saying; Whosoever is borne of God, sinneth not: for his seed remaineth in him, neither can be sinne, because he is borne of God. David in his fall lost the joy of his heart, the purity of conscience, and many other gifts, which he coveteth to have restored unto him. But the holy Ghost he had not utterly lost: for if so, how then could he have said, Take not thine holy spirit from me? wherefore he had not utterly lost him. A man (saith Bernard) never abideth in the same state: either he goeth backward or forward. For this difference is to be observed and held for the assoiling of that question; How namely the perseverance of the Elect may be notwithstanding certaine, albeit they lose the holy Ghost: which is, because they are never wholly and finally destitute of the holy Ghost.4 Now the holy Ghost may be lost five wayes, and those contrary to those other meanes, whereby he is retained: §11. By contempt of the Ecclesiasticall Ministery. §22.
