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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.
The efficient and motive cause is the good pleasure of God: It is so, O Father, 1because thy good pleasure was such. God hath not foreseen any thing in us, for which he should choose us, for there can be no good in us, as of our selves, seeing we are by nature the children of wrath as well as others. For if any good be found in us, ⟨p. 356⟩that he doth work wholly in us: and he worketh nothing in us, which he hath not decreed to work from everlasting. Wherefore the alone gracious and free good pleasure of God, or the alone free mercy of God, is the efficient and motive cause of our election. Our election I say, is of grace, and free; that is, not in respect of any good foreseen in us:2 He hath mercy on whom he will, that is, he freely giveth what he giveth. Ye have not chosen me, but I have chosen you. God hath predestinate us to be adopted through Jesus Christ unto himself, 3according to the good pleasure of his will. See further, Rom. 9.11. Col. 1.12. 2 Tim. 1.9, 10. In like manner also the efficient cause of reprobation is the most free good pleasure of God. For we being all by nature the children of wrath had all perished, if sin were the cause of reprobation. Wherefore the cause of reprobation is not in men themselves, but that is in God his will of showing forth his justice. Therefore of particular men, why this man is elected, and the reprobated, there can be no other reason given, but the good pleasure of God only. But the cause of damnation is altogether in men, which is sin. For God will declare his justice in the damnation of the reprobate. He therefore condemneth no man, not ordaineth unto condemnation, unless it be for sin: neither willeth he the damnation as it is damnation, but as it is a just punishment. Now punishment taketh not place but there where sin was before seated.4 The principal cause therefore of damnation, is the free will of Devils and men; because of their own accord they fell from God. But the first cause of salvation is, the eternal and free election of God, whereof God foresaw no cause in us, why he would convert us unto Christ rather than others; why he would save and redeem us out of the common and general destruction, wherein all were plunged rather than others. The supreme final cause of Predestination is Gods glory:
THe efficient and motive cause is the good pleasure of God: It is so, O Father, 1because thy good pleasure was such. God hath not foreseen any thing in us, for which he should choose us, for there can be no good in us, as of our selves, seeing we are by nature the children of wrath as well as others. For if any good be found in us, ⟨p. 356⟩that he doth work wholly in us: and he worketh nothing in us, which he hath not decreed to work from everlasting. Wherefore the alone gracious and free good pleasure of God, or the alone free mercy of God, is the efficient and motive cause of our election. Our election I say, is of grace, and free; that is, not in respect of any good foreseen in us:2 He hath mercy on whom he will, that is, he freely giveth what he giveth. Ye have not chosen me, but I have chosen you. God hath predestinate us to be adopted through Jesus Christ unto himselfe, 3according to the good pleasure of his will. See further, Rom. 9.11. Col. 1.12. 2 Tim. 1.9, 10. In like manner also the efficient cause of reprobation is the most free good pleasure of God. For we being all by nature the children of wrath had all perished, if sinne were the cause of reprobation. Wherefore the cause of reprobation is not in men themselves, but that is in God his will of shewing forth his justice. Therefore of particular men, why this man is elected, and the reprobated, there can be no other reason given, but the good pleasure of God only. But the cause of damnation is altogether in men, which is sin. For God will declare his justice in the damnation of the reprobate. He therefore condemneth no man, not ordaineth unto condemnation, unlesse it be for sin: neither willeth he the damnation as it is damnation, but as it is a just punishment. Now punishment taketh not place but there where sin was before seated.4 The principall cause therefore of damnation, is the free will of Divels and men; because of their owne accord they fell from God. But the first cause of salvation is, the eternall and free election of God, whereof God foresaw no cause in us, why he would convert us unto Christ rather than others; why he would save and redeeme us out of the common and generall destruction, wherein all were plunged rather than others. The supreme finall cause of Predestination is Gods glory:
and the last and proper final cause of election, is the manifestation of Gods goodness and mercy in freely saving the Elect. The next and nearest final cause of our election, is our justification, when God doth in his Son freely account us for righteous. Both which final causes the Apostle compriseth in these words: He hath predestinated us to the praise of the glory of his grace, wherewith he hath made us freely accepted in his beloved. 1Likewise of the contrary; The first final cause of reprobation, is the declaration of Gods justice, severity and hatred against sin in the reprobate. 2God would to show his wrath, and to make his power known, suffer with long patience the vessels of wrath prepared to destruction.
and the last and proper finall cause of election, is the manifestation of Gods goodnesse and mercy in freely saving the Elect. The next and nearest finall cause of our election, is our justification, when God doth in his Sonne freely account us for righteous. Both which finall causes the Apostle compriseth in these words: He hath predestinated us to the praise of the glory of his grace, wherewith he hath made us freely accepted in his beloved. 1Likewise of the contrary; The first finall cause of reprobation, is the declaration of Gods justice, severity and hatred against sinne in the reprobate. 2God would to shew his wrath, and to make his power knowne, suffer with long patience the vessels of wrath prepared to destruction.
Object. 1. God did foreknow our works: therefore he chose us for our works. Ans. He did foreknow those good things which he purposed to work in us, as also he foreknew the persons; otherwise he could not have foreknown any good works: So could he not have foreseen any evil, except he had purposed to permit the same.
Object. 1. God did foreknow our workes: therefore he chose us for our works. Ans. He did foreknow those good things which he purposed to work in us, as also he foreknew the persons; otherwise he could not have foreknowne any good workes: So could he not have foreseene any evill, except he had purposed to permit the same.
Object. 2. Whomsoever God chose in Christ, them he found in Christ: for he in Christ benefiteth none but those who are in Christ. 1God chose us in Christ. Therefore he found us in Christ: that is, he foresaw that we should be accepted of Christ, that we would believe rather than others, and would become better than others, and therefore he chose us. Answ. We deny the Major. For the reason alleged holdeth not true in election, but in the effects of election, and in the consummation of Christs benefits, which are imparted unto none, but such as are in Christ by faith: according to that saying of Christ: Except ye abide in me, 2ye shall have no life in you. In election, and the first cause thereof it is apparently untrue, by that testimony of Paul, which the objection citeth. For he chose us before the foundations of the world were laid, not because we would be, but that we should be holy and blameless: 3not because we were already in Christ, but that he might engraft us into Christ, and adopt us to be his sons. Wherefore our foreseen faith and holiness is not the cause, but the effect of our election in Christ. He chose us not then being sons, but hereafter to be adopted sons. Augustine saith, He chose not us, because we were then holy, neither yet because we would hereafter prove holy, but be rather chose us to this end, that in the time of grace we might be holy through good works. But the Pelagian here, contradicting the truth, saith; God foreknew who would be holy and unspotted by reason of their free-will, and therefore he in his foreknowledge chose them such as he knew they would be. But the Apostle here ⟨p. 357⟩stoppeth the mouth of the Pelagian, whilst he saith, that we should be holy.
Object. 2. Whomsoever God chose in Christ, them he found in Christ: for he in Christ benefiteth none but those who are in Christ. 1God chose us in Christ. Therefore he found us in Christ: that is, he foresaw that we should be accepted of Christ, that we would beleeve rather than others, and would become better than others, and therefore he chose us. Answ. We deny the Major. For the reason alledged holdeth not true in election, but in the effects of election, and in the consummation of Christs benefits, which are imparted unto none, but such as are in Christ by faith: according to that saying of Christ: Except ye abide in me,
Object. 3. Christs merit applied unto us by faith is the cause of our election: Therefore not the good pleasure of God. Answ. Christs merit is not the cause of election, but is reckoned among the effects thereof, and amongst the causes of our salvation: He chose us in Christ; that is, as in the head: Wherefore he first chose the head, and ordained him unto the Office of the Mediatorship, as Peter testifieth. Afterwards he also chose us as members in that head:1 So God loved the world, that he gave his only begotten Son, &c. Wherefore Gods love, that is his free election, is the cause of his sending of the Son: and not the sending of his Son the cause of his love.
Object. 3. Christs merit applyed unto us by faith is the cause of our election: Therefore not the good pleasure of God. Answ. Christs merit is not the cause of election, but is reckoned among the effects thereof, and amongst the causes of our salvation: Hee chose us in Christ; that is, as in the head: Wherefore he first chose the head, and ordained him unto the Office of the Mediatourship, as Peter testifieth. Afterwards he also chose us as members in that head:1 So God loved the world, that he gave his only begotten Son, &c. Wherefore Gods love, that is his free election, is the cause of his sending of the Son: and not the sending of his Son the cause of his love.
Object. 4. Evil works are the cause of reprobation; Therefore good works are the cause of election. Answ. Evil works are not the cause of reprobation; but of that which followeth reprobation, that is, of damnation. For if sin had been the cause of reprobation, we had been all reprobates, because we are all the sons of wrath:1 For ere the children were born, and when they had done neither good nor evil, that the purpose of God might remain according to election, not by works, but by him that calleth; it was said unto her, The elder shall serve the younger. Good works go not before in him that is to be justified, much less are they the cause of election: but they follow in a man being justified, and draw their original and their perpetual efficacy and virtue from Gods mere grace.
Object. 4. Evill works are the cause of reprobation; Therefore good works are the cause of election. Answ. Evill works are not the cause of reprobation; but of that which followeth reprobation, that is, of damnation. For if sin had been the cause of reprobation, wee had been all reprobates, because we are all the sons of wrath:1 For ere the children were born, and when they had done neither good nor evill, that the purpose of God might remain according to election, not by works, but by him that calleth; it was said unto her, The elder shall serve the younger. Good works goe not before in him that is to be justified, much lesse are they the cause of election: but they follow in a man being instified, and draw their originall and their perpetuall efficacy and vertue from Gods meer grace.
The effect of election is the whole work of our salvation,1 and all the degrees of our redemption. 1. The creation and gathering of the Church. 2. The sending and giving of Christ the Mediator, and his sacrifice. 3. Effectual calling of men to his knowledge, which is the conversion of the elect by the holy Ghost and the World. 4. Faith, justification, regeneration. 5. Good works. 6. Final perseverance. 7. Raising unto glory. 8. Glorification and eternal life.2 The effects of reprobation are, 1. The creation of the reprobate. 2. Privation of Gods grace. 3. Blinding and hardening. 4. Perseverance in sin. 5. Raising to judgement. 6. Casting into eternal torments.
THe effect of election is the whole work of our salvation,1 and all the degrees of our redemption. 1. The creation and gathering of the Church. 2. The sending and giving of Christ the Mediatour, and his sacrifice. 3. Effectuall calling of men to his knowledge, which is the conversion of the elect by the holy Ghost and the World. 4. Faith, justification, regeneration. 5. Good works. 6. Finall perseverance. 7. Raising unto glory. 8. Glorification and eternall life.2 The effects of reprobation are, 1. The creation of the reprobate. 2. Privation of Gods grace. 3. Blinding and hardening. 4. Perseverance in sin. 5. Raising to judgement. 6. Casting into eternall torments.
Obj. 1. Divers or contrary causes have contrary effects: The effects of election are good works: Therefore evil works are the effects of reprobation. Answ. The Major is not always true in voluntary causes, which can work diversly, and yet produce no contrary effects; as in this place there is a dissimilitude: Because God purposed only to permit evil works, but to work good in us. But the proper cause of evil works is the devil and evil men. Obj. 2. But God hardeneth and blindeth men: Blindness is an effect of reprobation, and a sin: Therefore sin is an effect of reprobation. Ans. Blindness is a sin in respect of men who admit it, and as it is received of them, and purchased by their own demerit; but as it is inflicted of God, it is a just punishment: and, that God doth deliver some from that blindness, is of his mercy. Obj. 3. Hardness or induration is an effect of reprobation, and is a sin: God is author of reprobation: Therefore of hardness also and of sin. Ans. Hardness is an effect of reprobation; but so, that it is done according to reprobation, but cometh not from it. Hardness, and blindness, or excecation are according to reprobation, or according to predestination, as they are sins: but they are effects of reprobation or predestination, as they are most just punishments.
Obj. 1. Divers or contrary causes have contrary effects: The effects of election are good works: Therefore evill works are the effects of reprobation. Answ. The Major is not alwaies true in voluntry causes, which can work diversly, and yet produce no contrary effects; as in this place there is a dissimilitude: Because God purposed only to permit evill works, but to work good in us. But the proper cause of evill works is the divell and evill men. Obj. 2. But God hardeneth and blindeth men: Blindnesse is an effect of reprobation, and a sin: Therefore sin is an effect of reprobation. Ans. Blindnesse is a sin in respect of men who admit it, and as it is received of them, and purchased by their own demerit; but as it is inflicted of God, it is a just punishment: and, that God doth deliver some from that blindnesse, is of his mercy. Obj. 3. Hardnesse or induration is an effect of reprobation, and is a sin: God is authour of reprobation: Therefore of hardnesse also and of sin. Ans. Hardnesse is an effect of reprobation; but so, that it is done according to reprobation, but cometh not from it. Hardnesse, and blindnesse, or excecation are according to reprobation, or according to predestination, as they are sins: but they are effects of reprobation or predestination, as they are most just punishments.
1Predestination is firm, sure, and unchangeable; which may appear even by this general reason: because God is unchangeable, and doth not depend on the interchangeable course of things, but the same rather dependeth on his decree. What therefore he hath from everlasting decreed, of saving the elect, and condemning the reprobate, that hath he unchangeably decreed: And therefore both election and reprobation is firm and unchangeable. For, whom he would, and hath decreed ⟨p. 358⟩from everlasting should be saved, them also he now will, and so hereafter perpetually. The same also we are to think concerning reprobation; neither are there wanting testimonies of Scripture,2 whereby the same is confirmed. This is the Fathers will, 3that of all which he hath given me I should lose nothing. My counsel shall stand, and I will do whatsoever I will. 4I am the Lord, I change not. None shall pluck my sheep out of my hand Ye believe not, for ye are not of my sheep. The foundation of God remaineth sure, and hath this seal, The Lord knoweth who are his. The foundation which Paul so calleth, is the decree of saving the elect. 1. Because it is the beginning and well-spring of our salvation, and the end thereof, and of all the means tending to salvation. 2. It is called the foundation for the sureness and firmness thereof, because the same is never shaken. These things are needful for us to know, that we may have firm comfort and consolation, that we may believe eternal life, and so all other articles of Christian faith. The reason is often repeated, and therefore often to be meditated of; because he that denieth himself to be certain of the grace to come, is uncertain also of the present grace of God: For God is unchangeable.
1PRedestination is firm, sure, and unchangeable; which may appear even by this generall reason: because God is unchangeable, and doth not depend on the interchangeable course of things, but the same rather dependeth on his decree. What therefore hee hath from everlasting decreed, of saving the elect, and condemning the reprobate, that hath he unchangeably decreed: And therefore both election and reprobation is firm and unchangeable. For, whom he would, and hath decreed
IT is unknown unto us in general, as, That some are elect, and some reprobate: but not in special, 1Whether this or that man be. But of our own election every of us not only may, but also ought to be in special certain and assured. And verily thereof we shall be certain by the effects thereof, namely, by conversion; that is, by true faith and repentance. For that we may believe and know that we are certainly chosen to eternal life, we are bound to believe in Christ, and to believe also eternal life. But this we cannot believe, except we have true faith and repentance. And as every one ought to have both those; so every one ought certainly to hold, that he is of the number of the elect; otherwise they shall accuse God of lying. We rejoice under the hope of the glory of God. Christ is our intercessor, working our everlasting salvation.2 I believe everlasting life: that is, not spiritual life only, but everlasting also, which being here begun, I carry hence with me everlasting life. Neither only in special doth every one know his own election by faith and conversion; but it is in general also known, that some are elect. And in general thou oughtest not only to hope,3 but also certainly to believe that there are other besides thee elected. For thou art bound to believe the article of the Church, that it hath been at all times, and now is: but thou alone by thy self art not the Church; and therefore thou must not say with Elijah, I am left alone. But▪ to discern of particulars, and of every single man,4 is not thine to do. Thou art notwithstanding well to hope of the election of others, even as concerning every particular man. In general, is the whole election of all known: in special, there is a diverse consideration of himself and of others.
IT is unknown unto us in generall, as, That some are elect, and some reprobate: but not in speciall, 1Whether this or that man be. But of our owne election every of us not only may, but also ought to be in speciall certain and assured. And verily thereof we shall be certain by the effects thereof, namely, by conversion; that is, by true faith and repentance. For that we may beleeve and know that we are certainly chosen to eternall life, we are bound to beleeve in Christ, and to beleeve also eternall life. But this we cannot beleeve, except we have true faith and repentance. And as every one ought to have both those; so every one ought certainly to hold, that hee is of the number of the elect; otherwise they shall accuse God of lying. We rejoice under the hope of the glory of God. Christ is our intercessour, working our everlasting salvation.
Of reprobation, no man ought to judge or determine any thing certainly, either as touching his own,1 or as touching others reprobation before the end of his life: for he that is not yet converted, may hereafter be converted before he die. No man therefore ought to judge of others that they are reprobates, but to hope well of them: and of himself every man ought certainly to believe that he is an elect; for we have a general commandment, that all believe the Gospel and repent.
Of reprobation, no man ought to judge or determine any thing certainly, either as touching his own,1 or as touching others reprobation before the end of his life: for he that is not yet converted, may hereafter be converted before hee die. No man therefore ought to judge of others that they are reprobates, but to hope well of them: and of himself every man ought certainly to beleeve that he is an elect; for we have a generall commandement, that all beleeve the Gospel and repent.
