A64611:1558
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.
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.
When the Question is, Whether there be Predestination, then this is the Question, Whether there be any such counsel of God, which hath severed some to be saved, and others to be reprobate. Some say that Election, when as mention thereof is made in Scripture, is taken for some excellency, for which a man is worthy to be elected or chosen: As we may say, A choice and gallant horse. So also they interpret Reprobation; but falsely: for it is the eternal counsel and purpose of God.
WHen the Question is, Whether there be Predestination, then this is the Question, Whether there be any such counsell of God, which hath severed some to be saved, and others to be reprobate. Some say that Election, when as mention thereof is made in Scripture, is taken for some excellency, for which a man is worthy to be elected or chosen: As we may say, A choice and gallant horse. So also they interpret Reprobation; but falsly: for it is the eternall counsell and purpose of God.
That there is Predestination, 1that is, election and reprobation in God, these testimonies of Scripture do confirm: Many are called, but few are chosen. Ye have not chosen me, but I have chosen you. Other sheep have I also which are not of this fold. He chose us in him before the foundation of the world. He predestinated us to be adopted through Jesus Christ unto himself, according to the good pleasure of his will. I have much people in this City. As many as were ordained unto eternal life, believed. Whom he predestinate, them also he called.
That there is Predestination, 1that is, election and reprobation in God, these testimonies of Scripture doe confirme: Many are called, but few are chosen. Ye have not chosen me, but I have chosen you. Other sheep have I also which are not of this fold. He chose us in him before the foundation of the world. He predestinated us to be adopted through Jesus Christ unto himselfe, according to the good pleasure of his will. I have much people in this City. As many as were ordained unto eternall life, beleeved. Whom he predestinate, them also he called.
Of Reprobation, these places in special make mention. God doth show his justice on ⟨p. 353⟩the vessels of wrath. It is given unto you to know the secrets of the kingdom of heaven: 1but to them it is not given. Who were before of old ordained to this condemnation. Thou hast hid these things from the wise. Ye are not of my sheep. He hath made all things for his own sake: even the wicked for the day of evil.
Of Reprobation, these places in speciall make mention. God doth shew his justice on ⟨p. 353⟩the vessels of wrath. It is given unto you to know the secrets of the kingdome of heaven: 1but to them it is not given. Who were before of old ordained to this condemnation. Thou hast hid these things from the wise. Yee are not of my sheep. He hath made all things for his owne sake: even the wicked for the day of evill.
Object. 1. But the promise of grace is universal. Answ. It is universal, in respect of the faithful, that is, it belongeth to all those who believe. But it is particular, in respect of all men. Our adversaries say, that those which are converted may fall away. Which is to weaken and diminish the general promise. Repl. But it is said, 1That God willeth that all men be saved. Answ. But contrary, Many are called, but few chosen. This peoples heart it waxed fat, saith the Lord, lest they should return, that I might heal them. And here it is said, that God willeth that some be not saved: therefore these testimonies are contrary one to another. God forbid. God willeth that all be saved, as he is delighted with the salvation of all. Albeit, else-where it is said, That he rejoiceth at the destruction of the wicked; yet he rejoiceth not thereat, as it is a vexation or destruction of his creature, but as it is an execution of his justice. 2. He willeth that all be saved, in as much as he inviteth all to repentance: But he will not have all saved, in respect of the force and efficacy of calling. He doth good to all, if so be they might have groped after him, and found him. The elect obtain it, 2the rest are hardened. He saith verily unto all, Honesty of life pleaseth me: ye owe it unto me. But he saith not to all, I will work it in you; but to the elect only, because from everlasting it hath so pleased him.
Object. 1. But the promise of grace is universall. Answ. It is universall, in respect of the faithfull, that is, it belongeth to all those who beleeve. But it is particular, in respect of all men. Our adversaries say, that those which are converted may fall away. Which is to weaken and diminish the generall promise. Repl. But it is said, 1That God willeth that all men be saved. Answ. But contrary, Many are called, but few chosen. This peoples heart it waxed fat, saith the Lord, lest they should returne, that I might heale them. And here it is said, that God willeth that some be not saved: therefore these testimonies are contrary one to another. God forbid. God willeth that all be saved, as he is delighted with the salvation of all. Albeit, else-where it is said, That he rejoyceth at the destruction of the wicked; yet he rejoyceth not thereat, as it is a vexation or destruction of his creature, but as it is an execution of his justice. 2. He willeth that all be saved, in as much as he inviteth all to repentance: But he will not have all saved, in respect of the force and efficacy of calling. He doth good to all, if so be they might have groaped after him, and found him. The elect obtaine it,
Object. 2. He that giveth unequally to those that are equal, is an accepter of persons. Answ. It is true. 1. If he giveth to those which are equal, unequally, for any outward causes or respects, that is, for such causes as are not that condition, in respect of which, equal rewards or punishments were to be given, or not to be given: that is, when the cause which is common to both, is neglected, and other things regarded, which are not the cause, as riches, honours, and the like. But here God respecteth not these personages, but requireth faith for the receiving of this benefit, and conversion, and giveth eternal life to them which have these, and denieth it to them which have them not. 2. He that giveth unto those which are equal, unequally, being bound to any, were an accepter of persons. But God giveth most freely, of his mere mercy and grace. He is bound to no man: because we were his enemies, therefore he might most justly have excluded all. And if unjustice should any way fall into God (which God forbid that we should think) he should be unjust, and an accepter of persons, in that he giveth any thing at all. Whereas then he hath mercy on some, and not on others, he is no accepter of persons: as if thou, being moved with pity and compassion, shouldest give a farthing to one beggar, and a penny to another, thou art not therefore an accepter of persons. Why then, O man, accusest thou God, that he hath mercy on whom he will, and hath not mercy on whom he will not have mercy, seeing he is bound unto none?1 Is it not lawful for me (saith Christ) to do as I will with mine own? Is thine eye evil because I am good? Who hath given first unto the Lord? To know this, is behovefull for the glory of God.
Object. 2. He that giveth unequally to those that are equall, is an accepter of persons. Answ. It is true. 1. If he giveth to those which are equall, unequally, for any outward causes or respects, that is, for such causes as are not that condition, in respect of which, equall rewards or punishments were to be given, or not to be given: that is, when the cause which is common to both, is neglected, and other things regarded, which are not the cause, as riches, honours, and the like. But here God respecteth not these personages, but requireth faith for the receiving of this benefit, and conversion, and giveth eternall life to them which have these, and denieth it to them which have them not. 2. He that giveth unto those which are equall, unequally, being bound to any, were an accepter of persons. But God giveth most freely, of his meere mercy and grace. He is bound to no man: because we were his enemies, therefore he might most justly have excluded all. And if unjustice should any way fall into God (which God forbid that we should think) he should be unjust, and an accepter of persons, in that he giveth any thing at all. Whereas then he hath mercy on some, and not on others, he is no accepter of persons: as if thou, being moved with pity and compassion, shouldest give a farthing to one beggar, and a penny to another, thou art not therefore an accepter of persons. Why then, O man, accusest thou God, that he hath mercy on whom he will, and hath not mercy on whom he will not have mercy, seeing he is bound unto none?
Object. 3. It is meet and just, that he who hath taken a sufficient ransom for all sins, should receive all men into favour. God hath received a sufficient ransom in his Son, for the sins of the whole world. Therefore he should receive all men into favour. 1Ans. It must not only be a sufficient ransom for all, but must be also applied unto all receiving it by faith: but it is not applied unto all; because it is said, I pray not for the world, but for them which thou hast given me. Repl. 1. A sufficient ransom ought to be applied unto all. That a sufficient ransom ought to be applied unto all, is proved, because this is a property of infinite mercy to do good unto all. Ans. We deny that infinite mercy consisteth herein. It consisteth not in the number of those that are saved, but in the manner, how they are saved. Moreover, he will not give this benefit unto all, because he is withal most wise and just. He may and will together exercise both his mercy and his justice. God so loved the world, that he hath given his only begotten Son, that whosoever believeth in him, should not perish; but have eternal life. He that believeth not, is condemned already. Repl. 2. He that taketh a sufficient ransom ⟨p. 354⟩for all, and yet doth not save all, is unjust: because he taketh more than in equity he should. God taketh a sufficient ransom for all; and yet doth not save all: Therefore he is unjust. Answ. 1. He is unjust, except himself give that ransom. But God gave it: Therefore he taketh of his own, not of ours. 2. The sufficiency of the ransom doth not bind God to the receiving of all, but the applying of it. But he hath not entered into any bond, that he will apply that ransom to all.
Object. 3. It is meet and just, that he who hath taken a sufficient ransome for all sinnes, should receive all men into favour. God hath received a sufficient ransome in his Sonne, for the sinnes of the whole world. Therefore he should receive all men into favour. 1Ans. It must not onely be a sufficient ransome for all, but must be also applied unto all receiving it by faith: but it is not applied unto all; because it is said, I pray not for the world, but for them which thou hast given me. Repl. 1. A sufficient ransome ought to be applyed unto all. That a sufficient ransome ought to be applied unto all, is proved, because this is a property of infinite mercy to doe good unto all. Ans. We deny that infinite mercy consisteth herein. It consisteth not in the number of those that are saved, but in the manner, how they are saved. Moreover, he will not give this benefit unto all, because he is withall most wise and just. He may and will together exercise both his mercy and his justice. God so loved the world, that he hath given his onely begotten Sonne, that whosoever beleeveth in him, should not perish; but have eternall life. He that beleeveth not, is condemned already. Repl. 2. He that taketh a sufficient ransome
1Object. 4. He that afflicteth some for his own glories sake, is an unjust God. But God is not unjust: Therefore he rejecteth not or afflicteth any for his glories sake. Answ. 1. The Major proposition is false, being generally taken: For, although it be true in creatures, yet it is false in God; because God is the chief good, and greatest regard ought to be had of the chief good. Now the chief good, that is, Gods glory, did require, that not only his mercy, but his justice also should be manifested. 2. He is unjust, who afflicteth some, and that without any trespass or fault of their own. For God, for his glories sake, doth suffer some to perish, whi•e themselves willingly perish and fall away. 3. God is bound to none to save them, as neither he was to create them. He suffereth men to fall into sin: but, 1. Themselves willing y falling. 2. Himself not being bound to save them. 3. Being bound to have more regard of his own glory, than of mens salvation.
1Object. 4. He that afflicteth some for his owne glories sake, is an unjust God. But God is not unjust: Therefore he rejecteth not or afflicteth any for his glories sake. Answ. 1. The Major proposition is false, being generally taken: For, although it be true in creatures, yet it is false in God; because God is the chiefe good, and greatest regard ought to be had of the chiefe good. Now the chiefe good, that is, Gods glory, did require, that not only his mercy, but his justice also should be manifested. 2. He is unjust, who afflicteth some, and that without any trespasse or fault of their own. For God, for his glories sake, doth suffer some to perish, whi•e themselves willingly perish and fall away. 3. God is bound to none to save them, as neither he was to create them. He suffereth men to fall into sin: but, 1. Themselves willing y falling. 2. Himselfe not being bound to save them. 3. Being bound to have more regard of his own glory, than of mens salvation.
Object. 5. He that destineth to the end, destineth also to the means. whereby we come to the end. God (according to this doctrine) destineth some to the end, that is, damnation: Therefore he destineth them to the means also, which are sins. For, that sins are the means to come to damnation, is proved, because that it is a mean, without which we cannot come to the end; as, none can come to damnation without sin. Answ. Means are of two sorts. Some, which go howsoever before the end, that is which he useth who tendeth to the end, and by the help whereof he obtaineth and accomplisheth the end which he intendeth. Other means there are which come indeed unto the end, but are not done by him which intended the end. Those he may suffer or admit, but it followeth not, that he willeth them. Wherefore, I answer unto the Major: He that willeth the end, willeth also the means which himself worketh, and by which he worketh to obtain the end which he intendeth: but not all means; otherwise there shall be more in the conclusion, than in the premisses. Neither willeth he also those things which he permitteth, that is, he hindereth them not from being done, if they hinder not his end.
Object. 5. He that destineth to the end, destineth also to the meanes. whereby we come to the end. God (according to this doctrine) destineth some to the end, that is, damnation: Therefore he destineth them to the meanes also, which are sinnes. For, that sinnes are the meanes to come to damnation, is proved, because that it is a meane, without which we cannot come to the end; as, none can come to damnation without sinne. Answ. Meanes are of two sorts. Some, which go howsoever before the end, that is which he useth who tendeth to the end, and by the help whereof he obtaineth and accomplisheth the end which he intendeth. Other meanes there are which come indeed unto the end, but are not done by him which intended the end. Those he may suffer or admit, but it followeth not, that he willeth them. Wherefore, I answer unto the Major: He that willeth the end, willeth also the meanes which himselfe worketh, and by which he worketh to obtaine the end which he intendeth: but not all meanes; otherwise there shall be more in the conclusion, than in the premisses. Neither willeth he also those things which he permitteth, that is, he hindreth them not from being done, if they hinder not his end.
