A64611:1526
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 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 Now the holy Ghost may be lost five ways, and those contrary to those other means, whereby he is retained: §11. By contempt of the Ecclesiastical Ministry. §22.
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. §2
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.
11. How we may know, that the holy Ghost dwelleth in us.
WE know that we have him, by the effect, or by his benefits and blessings in us: as by the true knowledge of God, by regeneration, faith, peace of conscience, and the inchoation or beginning of a new obedience, or by a readiness and willingness to obey God.1 Being justified by faith, we have peace towards God. The love of God is shed in our hearts. Again, we know it by the testimony and witness which he beareth unto our spirit, that we are the sons of God. Moreover, most certain testimonies and tokens of the holy Ghost dwelling in us, are; comfort in the midst of death, joy in afflictions, a purpose to persevere in faith, sighs, and ardent prayers, a sincere professing of Christianity.* No man can say, that Jesus is the Lord, but by the holy Ghost. In a word, by faith and repentance, we know that the holy Ghost dwelleth in us.
WE know that we have him, by the effect, or by his benefits and blessings in us: as by the true knowledge of God, by regeneration, faith, peace of conscience, and the inchoation or beginning of a new obedience, or by a readinesse and willingnesse to obey God.1 Being justified by faith, we have peace towards God. The love of God is shed in our hearts. Againe, we know it by the testimony and witnesse which he beareth unto our spirit, that we are the sonnes of God. Moreover, most certaine testimonies and tokens of the holy Ghost dwelling in us, are; comfort in the midst of death, joy in afflictions, a purpose to persevere in faith, sighes, and ardent prayers, a sincere professing of Christianity.* No man can say, that Jesus is the Lord, but by the holy Ghost. In a word, by faith and repentance, we know that the holy Ghost dwelleth in us.
Ans. I believe that the Son of Goda, doth from the beginning of the world to the end,b, gather, defend, & preserve unto himselfc by his Spiritd and ⟨p. 347⟩Word, out of whole mankinde, a company chosen to everlasting lifef, and agreeing in true faithg: and that I am a lively member of that companyh, and so shall remain for everi.
Ans. I beleeve that the Son of Goda, doth from the beginning of the world to the end,b, gather, defend, & preserve unto himselfc by his Spiritd and ⟨p. 347⟩Word, out of whole mankinde, a company chosen to everlasting lifef
The Questions to be observed: 1. What the Church is. 2. How many ways it is taken. 3. What are the marks thereof. 4. Wherefore it is called one, holy, and Catholic. 5. What is the difference between the Church and Common-weal, or civill State. 6. Whence it is, that the Church differeth from the rest of mankind. 7. Whether any man be saved out of the Church.
The Questions to be observed: 1. What the Church is. 2. How many wayes it is taken. 3. What are the marks thereof. 4. Wherefore it is called one, holy, and Catholike. 5. What is the difference betweene the Church and Common-weale, or civill State. 6. Whence it is, that the Church differeth from the rest of mankind. 7. Whether any man be saved out of the Church.
When the Question is, What the Church is, it is presupposed, that there is a Church; so that it is not necessary to make question, Whether there be a Church: For there was always, and shall be some Church, sometimes greater, sometimes lesser; because Christ always was, and shall remain for ever the King and Head, and Priest of the Church; as hereafter in the fourth Question of this Common-place shall more plentifully be proved. Now, as concerning the name Ecclesia (which we call the Church) it is natively a Greek word,1 and cometh from a word which signifieth, to call forth. For the custom was in Athens, that a company of the Citizens were called forth, by the voice of a Crier, from the rest of the multitude, as it were, namely, and by their hundreds, to an Assembly, wherein some public speech was had, or to hear relation made of some sentence or judgement of the Senate. And thus differeth the word Ecclesia from Synagoga, or Synagogue.2 For Synagoga signifieth any manner of Congregation, be it never so common and inordinate. But Ecclesia betokeneth an ordained Congregation, and such as is called together for some cause. From hence the Apostles translated the name, Ecclesia, to their purpose, terming the Church by it, for resemblance and likeness sake. For the Church is Gods Congregation, neither coming together by chance without cause, nor being inordinate: but called forth by the voice of the Lord, and the cry of the Word, that is, by the Ministers of the Gospel, from the Kingdom of Satan, to hear or embrace Gods word. This Congregation or company of those which are called of God to the knowledge of the Gospel, the Latins, keeping still the Greek word, call Ecclesia. The Dutch word Kyrc (which, by adding letters of aspiration, we call in English Church) seemeth to come from the Greek word [Greek or Hebrew], which signifieth, The Lords house, 3or, Gods house. But it shall be requisite, that we a little more fully define what the Church is. The Church of God is a Congregation, or company of men, chosen from everlasting of God to eternal life, which, from the beginning of the world to the end thereof, 4is gathered of the sons of God out of all mankind by the holy Ghost and the Word, consenting in true faith, and which the Son of God defendeth, preserveth, and at length glorifieth with glory and life everlasting.
Thus is the true Church of God defined, whereof the Creed doth properly speak.
WHen the Question is, What the Church is, it is presupposed, that there is a Church; so that it is not necessary to make question, Whether there be a Church: For there was alwayes, and shall be some Church, sometimes greater, sometimes lesser; because Christ alwayes was, and shall remaine for ever the King and Head, and Priest of the Church; as hereafter in the fourth Question of this Common-place shall more plentifully be proved. Now, as concerning the name Ecclesia (which we call the Church) it is natively a Greek word,1 and cometh from a word which signifieth, to call forth. For the custome was in Athens, that a company of the Citizens were called forth, by the voyce of a Crier, from the rest of the multitude, as it were, namely, and by their hundreds, to an Assembly, wherein some publike speech was had, or to heare relation made of some sentence or judgement of the Senate. And thus differeth the word Ecclesia from Synagoga, or Synagogue.2 For Synagoga signifieth any manner of Congregation, be it never so common and inordinate. But Ecclesia betokeneth an ordained Congregation, and such as is called together for some cause. From hence the Apostles translated the name, Ecclesia, to their purpose, terming the Church by it, for resemblance and likenesse sake. For the Church is Gods Congregation, neither coming together by chance without cause, nor being inordinate: but called forth by the voyce of the Lord, and the cry of the Word, that is, by the Ministers of the Gospel, from the Kingdome of Sathan, to heare or imbrace Gods word. This Congregation or company of those which are called of God to the knowledge of the Gospel, the Latines, keeping still the Greek word, call Ecclesia. The Dutch word Kyrc (which, by adding letters of aspiration, we call in English Church) seemeth to come from the Greek word 〈non-Latin alphabet〉, which signifieth, The Lords house, 3or, Gods house. But it shall be requisite, that we a little more fully define what the Church is. The Church of God is a Congregation, or company of men, chosen from everlasting of God to eternall life, which, from the beginning of the world to the end thereof, 4is gathered of the sonnes of God out of all mankind by the holy Ghost and the Word, consenting in true faith, and which the Sonne of God defendeth, preserveth, and at length glorifieth with glory and life everlasting.
