A64611:1550
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.
1The Church is called one, not in regard of the cohabitation, or the near dwelling of the members thereof, or for their agreement in rites and ceremonies of their Religion; but in respect of their consent in faith and doctrine. It is also called Holy, because it is sanctified of God by the blood and spirit of Christ, that it may be like unto him, not in perfection, but, §12By imputation of righteousness; because Christs holiness and obedience is imputed unto it. §23By inchoation of righteousness; because the holy Ghost doth renew it by little and little, and cleanse it from the filth of sin, that all the members may begin all the parts of obedience. §34Because it is consecrated to an holy and divine use, and therefore sequestered from the rout of wicked ones, who are without the Church. It is called Catholic, 1. In respect of place: because it is spread through the whole world. For there is one universal Church of all places, and degrees of life, neither is it tied to a certain place and kingdom, or to a certain succession. 2. In respect of time: because there is but one true Church of all times, which also is at all times so Catholic, as that it is dispersed through the whole world, neither is it at any time tied to any certain place. 3. In respect of the men, who are members of the same: For the Church is gathered out of all sorts of men, all states, kindreds, and nations. It is not Catholic, because it possesseth many kingdoms: For Catholic is a title given unto the Church in the Apostles time; for before time the Church was limited within narrow bounds. Now, that there is but one Church of all times and ages, 5from the beginning of the world unto the end, it is out of doubt. For, 1. It is manifest, that the Church hath ever been. Neither can Abraham's days be objected, as if before he was called, there had been no worship of the true God in his family, and himself had been after his calling alone without any others. For, before his calling, he held the foundation and grounds of doctrine of the true God, though it were darkened with superstitions mingled therewith. Again, Melchizedek lived at the same time, who was the Priest of the most high God; and therefore neither was Abraham after his calling alone, but there were others besides him, worshippers of the true God, whose Priest was Melchizedek. 2.
1THe Church is called one, not in regard of the cohabitation, or the neere dwelling of the members thereof, or for their agreement in rites and ceremonies of their Religion; but in respect of their consent in faith and doctrine. It is also called Holy, because it is sanctified of God by the bloud and spirit of Christ, that it may be like unto him, not in perfection, but, §12By imputation of righteousnesse; because Christs holinesse and obedience is imputed unto it. §23By inchoation of righteousnesse; because the holy Ghost doth renue it by little and little, and cleanse it from the filth of sin, that all the members may begin all the parts of obedience. §34Because it is consecrated to an holy and divine use, and therefore sequestred from the rout of wicked ones, who are without the Church. It is called Catholike, 1. In respect of place: because it is spread through the whole world. For there is one universall Church of all places, and degrees of life, neither is it tied to a certaine place and kingdome, or to a certaine succession. 2. In respect of time: because there is but one true Church of all times, which also is at all times so Catholike, as that it is dispersed through the whole world, neither is it at any time tied to any certaine place. 3. In respect of the men, who are members of the same: For the Church is gathered out of all sorts of men, all states, kindreds, and nations. It is not Catholike, because it possesseth many kingdomes: For Catholike is a title given unto the Church in the Apostles time; for before time the Church was limited within narrow bounds. Now, that there is but one Church of all times and ages, 5from the beginning of the world unto the end, it is out of doubt. For, 1. It is manifest, that the Church hath ever beene. Neither can Abrahams daies be objected, as if before he was called, there had been no worship of the true God in his family, and himselfe had beene after his calling alone without any others. For, before his calling, he held the foundation and grounds of doctrine of the true God, though it were darkned with superstitions mingled therewith. Againe, Melchisedech lived at the same time, who was the Priest of the most high God; and therefore neither was Abraham after his calling alone, but there were others besides him, worshippers of the true God, whose Priest was Melchisedech. 2.
That the Church, as it hath been ever, so shall it also continue ever, appeareth by these testimonies: My words shall not depart out of thy mouth, nor out of the mouth of thy seed. If the night and day may be changed, 1then shall my Covenant also be changed. I am with you always unto the end of the world. 2Moreover, Christ was ever, and ever shall be King, Head, and Priest of the Church. Wherefore the Church was ever, and ever shall be. And hence also it is manifest, That the Church of both Testaments, is one and the same: that which is confirmed also by the article following. For Christ is the sanctifier of his Church, who is common to men of both Testaments.
That the Church, as it hath beene ever, so shall it also continue ever, appeareth by these testimonies: My words shall not depart out of thy mouth, nor out of the mouth of thy seed. If the night and day may be changed, 1then shall my Covenant also be changed. I am with you alwayes unto the end of the world. 2Moreover, Christ was ever, and ever shall be King, Head, and Priest of the Church. Wherefore the Church was ever, and ever shall be. And hence also it is manifest, That the Church of both Testaments, is one and the same: that which is confirmed also by the article following. For Christ is the sanctifier of his Church, who is common to men of both Testaments.
Hitherto appertaineth the question of the authority of the Church. The Papists maintain, that the authority of the Church is greater then the authority of the Scripture. But this is false: For the Church made not the Scripture, but the Scripture made the Church. They urge S. Augustine his testimony. S. Augustine against Manichaeus his Epistle, cap. 5. showeth how he was brought to the faith of the Catholic Church. For he saith, That he obeyed the Catholics, when they said, Believe the Gospel: and there he bringeth forth that common saying, I would not believe the Gospel, except the authority of the Catholic Church moved me thereunto. By the testimony therefore of the Church he was moved to read the Gospel, and to believe, that heavenly doctrine was contained therein. But doth he, after he believed the Gospel, promise that he would believe the Church more then the Gospel, if the Church determine or propound any thing, which is either contrary to the Gospel, or can be proved by no testimony of Scripture? This doubtless Augustine never meant. Nay, elsewhere he denounceth Anathema, and biddeth a curse to come to them, who declare any thing besides that that we have received in the writings of the Law and Gospel. And in the self-same place he witnesseth, That he, because he believeth the Gospel, cannot believe Manichaeus, for that he readeth nothing in the Gospel of Manichaeus Apostleship: ⟨p. 351⟩Therefore traditions or ordinances of the Church bring us unto the Scripture, and tie us to that voice, which soundeth in the Scripture.
Hitherto appertaineth the question of the authority of the Church. The Papists maintaine, that the authority of the Church is greater then the authority of the Scripture. But this is false: For the Church made not the Scripture, but the Scripture made the Church. They urge S. Augustine his testimony. S. Augustine against Manichaeus his Epistle, cap. 5. sheweth how he was brought to the faith of the Catholike Church. For he saith, That he obeyed the Catholikes, when they said, Beleeve the Gospel: and there he bringeth forth that common saying, I would not beleeve the Gospel, except the authority of the Catholike Church moved me thereunto. By the testimony therefore of the Church he was moved to read the Gospel, and to beleeve, that heavenly doctrine was contained therein. But doth he, after he beleeved the Gospel, promise that he would beleeve the Church more then the Gospel, if the Church determine or propound any thing, which is either contrary to the Gospel, or can be proved by no testimony of Scripture? This doubtlesse Augustine never meant. Nay, elswhere he denounceth Anathema, and biddeth a curse to come to them, who declare any thing besides that that we have received in the writings of the Law and Gospel. And in the selfe-same place he witnesseth, That he, because he beleeveth the Gospel, cannot beleeve Manichaeus, for that he readeth nothing in the Gospel of Manichaeus Apostleship:
1But here it must be observed, how honestly and fairly the Papists deal. For wheresoever they meet with the word, Tradition, that by and by they wrest to their traditions, which cannot be proved out of the Word of God: as when Paul saith, I delivered unto you that which I received; Straight-ways they cry out, Hear you traditions? I hear; but read on there in the words following, Paul himself by writing declaring what those traditions are: I delivered unto you, how that Christ died for our sins, according to the Scripture. And that he was buried, and that he arose the third day, according to the Scripture. Here you hear Pauls traditions to be double things written: For first, they were taken out of the Scripture of the Old Testament. Secondly, they were committed to writing by Saint Paul himself. So Paul saith of the Lords Supper, I have received of the Lord, that which I have delivered unto you. 2But this traditions, after the Evangelists, himself also hath set down in writing.3 The Jesuits cite the saying of Paul, Withdraw your selves from every brother that walketh inordinately, and not after the traditions which ye received of us. But a little after, in the same Chapter he describeth what tradition he meaneth, as it is manifest to him that looketh on the place. And yet will they thence prove, that many things are to be believed, which cannot be proved by any testimony of Scripture. The like impudency they show in another testimony taken our of Luke. 4They delivered them the decrees to keep, ordained of the Apostles and Elders, which were at Jerusalem: 5When a little before he witnesseth, that those decrees were set down in letters written by the Apostles.
1But here it must be observed, how honestly and fairly the Papists deale. For wheresoever they meet with the word, Tradition, that by and by they wrest to their traditions, which cannot be proved out of the Word of God: as when Paul saith, I delivered unto you that which I received; Straight-wayes they cry out, Heare you traditions? I hear; but read on there in the words following, Paul himself by writing declaring what those traditions are: I delivered unto you, how that Christ died for our sinnes, according to the Scripture. And that he was buried, and that he arose the third day, according to the Scripture. Here you heare Pauls traditions to be double things written: For first, they were taken out of the Scripture of the Old Testament. Secondly, they were committed to writing by Saint Paul himselfe. So Paul saith of the Lords Supper, I have received of the Lord, that which I have delivered unto you.
1That opinion, or saying of the Papists, The Church doth not err, is true after this sort: 1. The whole doth not err, though some members thereof do err. 2. It doth not err universally, although in some points of doctrine it may. 3. It erreth not in the foundation.
1That opinion, or saying of the Papists, The Church doth not erre, is true after this sort: 1. The whole doth not erre, though some members thereof doe erre. 2. It doth not erre universally, although in some points of doctrine it may. 3. It erreth not in the foundation.
1The Church differeth from the Common-weal: §11. Because Common-weals are distinct, and Kingdoms of the world, are in divers places and times: The Church is always one and the same at all times, and with all men. §22. The Kingdoms and States of the world have many heads, or one chief Head, and many other inferior heads besides, and that on earth: The Church hath but one, and that in heaven. §33. The Common-wealth is governed by certain Laws made for the maintenance of outward peace and tranquillity: The Church is ruled by the holy Ghost and the Word of God. §44. The Common-wealth or civill State requireth outward obedience only: The Church requireth both, as well inward obedience as outward. §55. In civill States and Common-wealths there is power and liberty to make new Laws positive by the authority of the Magistrate, the violating of which Laws bindeth mens consciences, and deserveth corporal punishments: The Church is tied to the Word of God, to which it is not lawful to add ought, or to detract ought from it. §66. The civill State hath corporal power, wherewith it is armed against the obstinate and disobedient; for he may, and ought by force to curb these, and to punish them by the sword: The Church punisheth by denouncing Gods wrath out of the Word of God. §77. In the Church are always some elect and holy; but not always in the Common-wealth.
1THe Church differeth from the Common-weale: §11. Because Common-weales are distinct, and Kingdomes of the world, are in divers places and times: The Church is alwayes one and the same at all times, and with all men. §22. The Kingdoms and States of the world have many heads, or one chiefe Head, and many other inferiour heads besides, and that on earth: The Church hath but one, and that in heaven. §3
1There are three sorts of men very much different one from another: For, §11. Some men are even in profession estranged and aliens from the Church; as who deny faith and repentance: and therefore are open enemies of God and the Church. §22. Others are called, but not effectually; which are Hypocrites, who profess indeed the faith, but without any true conversion unto God. §33. Others are called effectually; ⟨p. 352⟩which are the elect, who are but a little portion, according to that of Christ: Many are called, 2but few are chosen. Now the difference being known, let us in a word see what is the cause of this difference. 1. The efficient cause of this difference is the Election of God, willing to gather unto himself a Church in earth. 2. The Son of God is the mediate executor of this his will and purpose, the holy Ghost the immediate.3 3. The word of God is the instrumental cause: In times past God suffered all the Gentiles to walk in their own ways. God hath mercy on whom he will, and whom he will he hardeneth. All that the Father giveth me, shall come to me. Those which he knew before, he also predestinate to be made like to the Image of his Son: and whom he predestinate, them also he called, &c. By these words we are taught, that the promise of grace is general in respect of the Elect, or Believers. God verily would have all to be saved; and that, 1. In respect that he loveth the salvation of all: But the Elect only have attained to that salvation. 2. In respect that he inviteth all to salvation: But the rest have been hardened.4
1THere are three sorts of men very much different one from another: For, §11. Some men are even in profession estranged and alients from the Church; as who deny faith and repentance: and therefore are open enemies of God and the Church.
NO man can be saved out of the Church;1 Because without the Church there is no Saviour; therefore no salvation also. Without me you can do nothing. 2. Because whomsoever God hath chosen and elected to the end, which is eternal life, them he hath chosen to the means; which is the inward and outward calling. The elect therefore, though they be not at all times members of the visible Church, yet they are all made such before they die. Object. Therefore election is not free. Answ. It is free, because God chose freely, both to the end, and to the means. But after he hath once destined and ordained men to means, he never changeth: We here also are to hold against the Anabaptists, that Infants, which are borne in the Church, are also of the Church.
NO man can be saved out of the Church;1 Because without the Church there is no Saviour; therefore no salvation also. Without me you can doe nothing. 2. Because whomsoever God hath chosen and elected to the end, which is eternall life, them he hath chosen to the meanes; which is the inward and outward calling. The elect therefore, though they be not at all times members of the visible Church, yet they are all made such before they die. Object. Therefore election is not free. Answ. It is free, because God chose freely, both to the end, and to the meanes. But after he hath once destined and ordained men to meanes, he never changeth: We here also are to hold against the Anabaptists, that Infants, which are borne in the Church, are also of the Church.
This common place of Predestination or election and reprobation, ariseth out of the former place of the Church, and is joined with it. The special questions are;
THis common place of Predestination or election and reprobation, ariseth out of the former place of the Church, and is joyned with it. The special questions are;
1. Whether there be Predestination. 2. What it is. 3. What is the cause thereof. 4. What are the effects thereof. 5. Whether it be unchangeable. 6. How far it is known unto us. 7. Whether the Elect be always members of the Church and the Reprobate never. 8. Whether the Elect fall from the Church and the Reprobate remain ever in the Church. 9. What use there is of this doctrine.
1. Whether there be Predestination. 2. What it is. 3. What is the cause thereof. 4. What are the effects thereof. 5. Whether it be unchangeable. 6. How farre it is knowne unto us. 7. Whether the Elect be alwayes members of the Church and the Reprobate never. 8. Whether the Elect fall from the Church and the Reprobate remaine ever in the Church. 9. What use there is of this doctrine.
