A64611:1586
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 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.
The elect are not always members of the Church; 1but then first when they are converted and regenerated by the holy Ghost: for it is said, If any man hath not the Spirit of Christ, the same is not his. Likewise, the Church is called holy: But then first are the elect holy, when they are converted: for Saint Paul expressly saith, And such were some of you; but ye are washed. He hath translated us into the kingdom ⟨p. 359⟩of his dear Son. Now some are born, live, and die in the Church: others are not born in it▪ but are called, either soon or late, unto the visible Church: some both to the visible and invisible Church: as the thief on the Cross: as also those of the Gentiles, of whom Christ spake, I have other sheep which I must bring. Also, 2I have much people in this City: namely, through mine election. Some either are borne in the visible Church, or come unto it, who nevertheless are not members of the invisible and who sometimes depart from the visible. Such are the reprobate, who are not always estranged from the Church, but are sometimes made members of the visible Church, though at length they depart from it. They went out from us. 3Grievous Wolves shall enter in among you. Object. All that believe, are always members of the Church: but all the Elect do believe, because these terms are mutually affirmed one of another, To be saved, elected, To believe. (For all believers are elected, and to be saved; And, all who are to be saved, and are elected, do believe,) Therefore all the elect are always members of the Church. Ans. These terms indeed are mutually one affirmed of another, but yet with a certain limitation: All true believers, and all that are to be saved, are elected, and that always and at all times: but all that are elected, are both believers, and to be saved; but yet not always: The elect are to be saved always, but are not both believers, and to be saved always: For at one time they may be said that they are to be saved, and at another, that they are all believers, at another, that they are saved, Thus far then are these terms mutually affirmed each of other, as that all the elect do believe, or shall believe before the end of their life. For now is the time of grace: then shall be the time of judgement. Object. 2. Christ notwithstanding calleth those, which are not as yet converted of the Gentiles, his sheep:
I have, saith he, other sheep, which are not of this fold, that is, of this part of the Church, which is to be gathered out of the Jews. Wherefore, those other sheep seem to be of the general flock. Ans. They were then sheep according to the providence and counsel of God; but they were not sheep, as concerning the fulfilling of his decree: that is, they were predestinated sheep. In sum: The elect are not always members of the Church: but yet it is required of necessity, that in this life they be brought unto the Church, though it be sometimes even at the very point of death. This is it, which is said, that all the elect must in this life begin eternal life. The reprobate are indeed sometimes members of the Church, neither are they always estranged from it: but their coming is no true coming to the holy Church: neither are they ever members of the invisible Church, that is, of the Church and company of Saints. For from this they are ever aliens.
I have, saith he, other sheep, which are not of this fold, that is, of this part of the Church, which is to be gathered out of the Jewes. Wherefore, those other sheep seeme to be of the generall flock. Ans. They were then sheep according to the providence and counsell of God; but they were not sheep, as concerning the fulfilling of his decree: that is, they were predestinated sheep. In summe: The elect are not alwayes members of the Church: but yet it is required of necessity, that in this life they be brought unto the Church, though it be sometimes even at the very point of death. This is it, which is said, that all the elect must in this life begin eternal life. The reprobate are indeed sometimes members of the Church, neither are they alwayes estranged from it: but their coming is no true coming to the holy Church: neither are they ever members of the invisible Church, that is, of the Church and company of Saints. For from this they are ever aliens.
1This question is declared and laid open by those things which are spoken of the unchangeableness of Election, and of the perseverance of the Saints and godly. The Elect, when they are once indeed come unto the Church of the Saints, they may sometimes fall from it, but wholly and finally forsake it they never can. Not wholly: because they never so defect or fall, that they can become enemies of God and the Church. Not finally; because they persist not in this Apostasy, but at length return to repentance. They went out from us, but they were not of us: 2for if they had been of us, they would have continued with us. A bruised reed shall he not break: and the smoking flax shall he not quench. No man shall pluck my sheep out of my hand. All the reprobate and hypocrites do at length finally depart from the Church, and,3 together with those gifts which they had, they lose also those gifts which they seem to have. Object. The godly also oftentimes fall away, as David and Peter. Answ. They fall, but neither wholly, nor finally: Which also befell unto Peter; for he retained still in his mind the love of Christ, although for fear of danger he denied him. He acknowledged also afterwards his offence, and did truly repent him thereof. Saint Augustine prettily saith: Peters faith failed not in his heart, when open confession with the mouth failed him. David also did not wholly fall away, but being rebuked of the Lord by the Prophet, he truly repented, and showed that his ⟨p. 360⟩faith was not quite dead, but in a slumber rather for a season: therefore he prayeth on this wise;4 Take not thine holy Spirit from me. Wherefore the saints and the elect of God never fall away; but hypocrites and the reprobate do at length wholly and finally revolt and fall away; for they do so at last fall away, that they never return to repentance: And because the true love of God was never in them, and so neither themselves ever were of the number of Gods elect saints; therefore no marvel though at length they wholly and altogether depart and fall away from the Church.
THe elect are not alwayes members of the Church; 1but then first when they are converted and regenerated by the holy Ghost: for it is said, If any man hath not the Spirit of Christ, the same is not his. Likewise, the Church is called holy: But then first are the elect holy, when they are converted: for Saint Paul expresly saith, And such were some of you; but yee are washed. Hee hath translated us into the kingdome ⟨p. 359⟩of his dear Son. Now some are born, live, and die in the Church: others are not born in it▪ but are called, either soone or late, unto the visible Church: some both to the visible and invisible Church: as the theefe on the Crosse: as also those of the Gentiles, of whom Christ spake, I have other sheep which I must bring. Also, 2I have much people in this City: namely, through mine election. Some either are borne in the visible Church, or come unto it, who neverthelesse are not members of the invisible and who sometimes depart from the visible. Such are the reprobate, who are not alwayes estranged from the Church, but are sometimes made members of the visible Church, though at length they depart from it. They went out from us. 3Grievous Wolves shall enter in among you. Object. All that beleeve, are alwayes members of the Church: but all the Elect doe beleeve, because these terms are mutually affirmed one of another, To be saved, elected, To beleeve. (For all beleevers are elected, and to be saved; And, all who are to be saved, and are elected, doe beleeve,) Therefore all the elect are alwaies members of the Church. Ans. These termes indeed are mutually one affirmed of another, but yet with a certaine limitation: All true beleevers, and all that are to be saved, are elected, and that alwayes and at all times: but all that are elected, are both beleevers, and to be saved; but yet not alwayes: The elect are to be saved alwayes, but are not both beleevers, and to be saved alwayes: For at one time they may be said that they are to be saved, and at another, that they are all beleevers, at another, that they are saved, Thus farre then are these termes mutually affirmed each of other, as that all the elect doe beleeve, or shall beleeve before the end of their life. For now is the time of grace: then shall be the time of judgement. Object. 2. Christ notwithstanding calleth those, which are not as yet converted of the Gentiles, his sheep:
