A64611:1597
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.
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.
1THis question is declared and laid open by those things which are spoken of the unchangeablenesse 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 Apostasie, but at length returne to repentance. They went out from us, but they were not of us: 2for if they had beene of us, they would have continued with us. A bruised reed shall he not break: and the smoaking flaxe 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 seeme 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 Angustine 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 shewed 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 doe at length wholly and finally revolt and fall away; for they doe 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 marvell though at length they wholly and altogether depart and fall away from the Church.
The use of this doctrine is, §11. That the glory of our salvation be in whole ascribed and given to God: 1What hast thou that thou hast not received? §22. That we may have sure and certain comfort. This we shall have, when as we shall not doubt of those things which are here taught; and that especially if every of us be certainly persuaded that the decree of God of saving his elect is altogether unchangeable; and further, that himself also is of the number of the elect, even a member of the invisible Church, and therefore shall never depart from the Church and communion of saints.2 To believe therefore the holy Church, is, to believe that in this visible company and society are some true repentants and truly converted, and my self to be a lively member of the invisible and visible Church.
THe use of this doctrine is, §11. That the glory of our salvation be in whole ascribed and given to God: 1What hast thou that thou hast not received? §22. That we may have sure and certain comfort. This we shall have, when as wee shall not doubt of those things which are here taught; and that especially if every of us be certainly perswaded that the decree of God of saving his elect is altogether unchangeable; and further, that himselfe also is of the number of the elect, even a member of the invisible Church, and therefore shall never depart from the Church and communion of saints.2 To beleeve therefore the holy Church, is, to beleeve that in this visible company and society are some true repentants and truly converted, and my self to be a lively member of the invisible and visible Church.
Answ. First, That all and every one who believeth are in common partakers of Christ and all his graces, as being his membersa. And then that every one ought readily and cheerfully to bestow the gifts and graces which they have received to the common commodity and safety of allb.
Answ. First, That all and every one who beleeveth are in common partakers of Christ and all his graces, as being his membersa. And then that every one ought readily and cheerfully to bestow the gifts and graces which they have received to the common commodity and safety of allb.
1The Articles following are concerning the benefits of Christ, which either heretofore have been, or hereafter shall be bestowed on the Church by the holy Ghost. Communion is a respect or reference between two or moe parties which have the same thing in common. The foundation and ground of this relation is the thing it self which is common: The relative is that property of the thing, to wit, that it is common: The term which the community of this thing respecteth is the possessors themselves, which have common fruition of one or many things.2 The communion therefore of saints is an equal participation of all the promises of the Gospel: Or, it is a common possession of Christ and all his benefits; and a bestowing of gifts by the head Christ on each member of his body for the salvation thereof. 3It signifieth therefore, 1. A conjoining of all the saints with Christ as members with the head, wrought by the holy Ghost, who dwelleth in the head and in the members, conforming and making them like unto their head; yet reserving still this proportion, that in the head he worketh all graces, and that most perfectly; in the members he worketh those gifts which are convenient for every one, and so much as is for every one requisite and necessary: Or, An union and coherence of the Church with Christ, and of the members amongst themselves: and that union with Christ is with the whole person of Christ, to wit, with both his divine and humane nature. For the communion of the person is the foundation of the communion of the benefits, according to these sayings;4 I am the Vine, ye are the branches. Abide in me, and I in you: As the branch cannot bear fruit of it self, except it abide in the vine; no more can ye, except ye abide ⟨p. 361⟩in me. By one Spirit are we all baptised into one body. He which hath not the Spirit of Christ, is none of his. He that is joined unto the Lord is one Spirit. Hereby know we, 5that we dwell in him, and he in us, because he hath given us of his Spirit. §2
1The distribution of special gifts. These particular gifts also are common to the whole Church, which are bestowed on some members of the Church for the salvation of the whole body,2 even for the gathering together of the saints, for the work of the ministry, and for the edification of the whole body of Christ. But they are so distributed unto every member, as that some excel and go before othersome in gifts and graces in the Church: for the gifts of the holy Ghost are diverse, and, To every one of us is given grace, 3according to the measure of the gift of Christ. §44An obliging or binding of all the members to employ or refer all their gifts to the glory of Christ their head, and to the salvation of the whole body, and of every member mutually. Hence it is clear how absurd their fancy is, who contend that the communion is a subsistence or personal being of Christs body among our bodies, or of our bodies blended and mingled with his. The same is refuted by that often alleged comparison of the head and members: For those are co-herent and grow together, but are not in mixture, or mingled one with another. Whence also we may easily judge of that communion which is in the Sacraments: for the Sacraments seal nothing else but that which the word promiseth: But to let this pass. The same former error is also hereby refuted, in that this communion must be continued for ever; for, to this end doth Christ communicate himself to us, that he may dwell in us: wherefore, such as is his abiding and dwelling, such is his communion: But Christs abiding and dwelling is perpetual: Therefore his communion also is perpetual. This argument is most strong and firm; and therefore for the assoiling of it, they have been fain to devise their Ubiquity. For,5 For, to obtain that other communion which they would have, they must needs affirm that Christ dwelleth always bodily in all his saints. The faithful are called saints in three respects: 1. Imputatively, that is,6 in respect of that Christs sanctity and holiness is imputed unto them. 2. Inchoatively, that is, in respect of that conformity and agreeableness with the law, which is inchoated or begun in them. 3. In respect of their separation, because they are selected and separated from all other men: and are called of God to this end, ever to worship or serve him.
By this then which hath been spoken, it appeareth what it is to believe the communion of saints: namely,1 to believe that the saints (of which number I certainly assure my self to be one) are united by the Spirit unto Christ their head; and that from the head gifts are poured down upon them, both those which are the same in all necessary to salvation; as also those which being diverse, and diversly bestowed upon every one, are requisite for the edification and building of the Church.
By this then which hath been spoken, it appeareth what it is to beleeve the communion of saints: namely,1 to beleeve that the saints (of which number I certainly assure my selfe to be one) are united by the Spirit unto Christ their head; and that from the head gifts are powred down upon them, both those which are the same in all necessary to salvation; as also those which being diverse, and diversly bestowed upon every one, are requisite for the edification and building of the Church.
Answ. That God, for the satisfaction made by Christ, hath put out all remembrance of my sinsa, and also of that corruption within meb, wherewith I must fight all my life time, and doth freely endow me with the righteousness of Christ, that I come not at any time into judgementc
Answ. That God, for the satisfaction made by Christ, hath put out all remembrance of my sinsa, and also of that corruption within meb, wherewith I must fight all my life time, and doth freely endow me with the righteousnesse of Christ, that I come not at any time into judgementc
The chief Questions here to be considered are: 1. What remission of sin is. 2. Who giveth it. 3. For what. 4. Whether it agreeth with Gods justice. 5. Whether it be freely given. 6. To whom it is given. 7. How it is given.
1THe Articles following are concerning the benefits of Christ, which either heretofore have been, or hereafter shall be bestowed on the Church by the holy Ghost. Communion is a respect or reference between two or moe parties which have the same thing in common. The foundation and ground of this relation is the thing it selfe which is common: The relative is that property of the thing, to wit, that it is common: The terme which the community of this thing respecteth is the possessours themselves, which have common fruition of one or many things.2 The communion therefore of saints is an equall participation of all the promises of the Gospel: Or, it is a common possession of Christ and all his benefits; and a bestowing of gifts by the head Christ on each member of his body for the salvation thereof. 3It signifieth therefore, 1. A conjoyning of all the saints with Christ as members with the head, wrought by the holy Ghost, who dwelleth in the head and in the members, conforming and making them like unto their head; yet reserving still this proportion, that in the head he worketh all graces, and that most perfectly; in the members he worketh those gifts which are convenient for every one, and so much as is for every one requisite and necessary: Or, An union and coherence of the Church with Christ, and of the members amongst themselves: and that union with Christ is with the whole person of Christ, to wit, with both his divine and humane nature. For the communion of the person is the foundation of the communion of the benefits, according to these sayings;4 I am the Vine, yee are the branches. Abide in me, and I in you: As the branch cannot beare fruit of it selfe, except it abide in the vine; no more can ye, except yee abide ⟨p. 361⟩in mee. By one Spirit are wee all baptised into one body. Hee which hath not the Spirit of Christ, is none of his. He that is joyned unto the Lord is one Spirit. Hereby know we, 5that we dwell in him, and he in us, because he hath given us of his Spirit. §26The communion or participation of all Christs benefits. For all the saints have the same reconciliation, redemption, justification, sanctification, life, and salvation by and for Christ. All the saints have the same benefits common which are necessary to salvation. There is one body and one Spirit, even as ye are called in hope of your vocation, 7one Lord, one faith, one baptisme, &c.
1The distribution of speciall gifts. These particular gifts also are common to the whole Church, which are bestowed on some members of the Church for the salvation of the whole body,2 even for the gathering together of the saints, for the work of the ministery, and for the edification of the whole body of Christ. But they are so distributed unto every member, as that some excell and goe before othersome in gifts and graces in the Church: for the gifts of the holy Ghost are diverse, and, To every one of us is given grace, 3according to the measure of the gift of Christ. §44An obliging or binding of all the members to imploy or referre all their gifts to the glory of Christ their head, and to the salvation of the whole body, and of every member mutually. Hence it is cleer how absurd their fancy is, who contend that the communion is a subsistence or personall being of Christs body among our bodies, or of our bodies blended and mingled with his. The same is refuted by that often alledged comparison of the head and members: For those are co-herent and grow together, but are not in mixture, or mingled one with another. Whence also we may easily judge of that communion which is in the Sacraments: for the Sacraments seale nothing else but that which the word promiseth: But to let this passe. The same former errour is also hereby refuted, in that this communion must be continued for ever; for, to this end doth Christ communicate himself to us, that hee may dwell in us: wherefore, such as is his abiding and dwelling, such is his communion: But Christs abiding and dwelling is perpetuall: Therefore his communion also is perpetuall. This argument is most strong and firm; and therefore for the assoyling of it, they have been fain to devise their Ubiquity. For,5 For, to obtain that other communion which they would have, they must needs affirm that Christ dwelleth alwayes bodily in all his saints. The faithfull are called saints in three respects: 1. Imputatively, that is,6 in respect of that Christs sanctity and holinesse is imputed unto them. 2. Inchoatively, that is, in respect of that conformity and agreeablenesse with the law, which is inchoated or begun in them. 3. In respect of their separation, because they are selected and separated from all other men: and are called of God to this end, ever to worship or serve him.
