A64611:1694
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.
IN this life not only we may, but we ought also to be assured and certain of everlasting life: otherwise we shall never have it. For it is given to all the faithful, and to them only. Farther, to believe eternal life, is to be assuredly persuaded, that not only some shall be partakers thereof, but that I also am one of that number: which is to be observed against Papistical diffidence and uncertainty. For we must be certain of our final perseverance; Being justified by faith, we have peace towards God. 1I give unto them eternal life. Now he should not give eternal life, if he gave a doubtful and uncertain life, which might be interrupted. The gifts and calling of God are without repentance. 2No man shall take my sheep out of my hand. He which hath begun a good work in you, he shall perfect it. I know whom I have believed, and I am persuaded, that he is able to keep that which I have committed to him against that day. He that believeth, knoweth that he doth believe. This assurance and certainty is grounded on sure and strong reasons.3 1. The author of everlasting life is unchangeable, even God himself. 2. Gods election is eternal, and also unchangeable. 3. Christ is heard in all things which he desireth of his Father, But he prayed that his Father would save all those whom he had given him. 4. God will not have us to pray for good things necessary to salvation with a condition, but simply, because he hath promised it.4 The foundation of God remaineth sure, with his seal, The Lord knoweth who are his. Wherefore to doubt of the perseverance and consummation of eternal life, were to overthrow the faith and truth of God, and to make void Christs intercession.
IN this life not onely we may, but we ought also to be assured and certaine of everlasting life: otherwise we shall never have it. For it is given to all the faithfull, and to them onely. Farther, to beleeve eternall life, is to be assuredly perswaded, that not onely some shall be partakers thereof, but that I also am one of that number: which is to be observed against Papisticall diffidence and uncertainty. For we must be certaine of our finall perseverance; Being justified by faith, we have peace towards God. 1I give unto them eternall life. Now he should not give eternall life, if he gave a doubtfull and uncertaine life, which might be interrupted. The gifts and calling of God are without repentance. 2No man shall take my sheep out of my hand. He which hath begun a good work in you, he shall perfect it. I know whom I have beleeved, and I am perswaded, that he is able to keep that which I have committed to him against that day. He that beleeveth, knoweth that he doth beleeve. This assurance and certainty is grounded on sure and strong reasons.3 1. The author of everlasting life is unchangeable, even God himselfe. 2. Gods election is eternall, and also unchangeable. 3. Christ is heard in all things which he desireth of his Father, But he prayed that his Father would save all those whom he had given him. 4. God will not have us to pray for good things necessary to salvation with a condition, but simply, because he hath promised it.4 The foundation of God remaineth sure, with his seale, The Lord knoweth who are his. Wherefore to doubt of the perseverance and consummation of eternall life, were to overthrow the faith and truth of God, and to make void Christs intercession.
But whence may we be assured hereof? Of the consummation of everlasting life, we must be assured by the beginning thereof. To every one that hath, it shall be given. The gifts of God are without repentance. God is faithful: Therefore as he hath begun, ⟨p. 379⟩so will he perfect his work.1 Of the beginning of eternal life we are assured chiefly by a true faith, which withstandeth doubts, that is, which hath a purpose to resist the Devil, and crieth, I believe, Lord help my unbelief. Moreover, by a full persuasion of the good will of God towards us, and our consent herein, which is two ways: 1. By the peace of conscience towards God, which we have, being justified by faith. 2. By true repentance, and a full purpose and intent to live according to Gods commandments. For faith cannot be without repentance: Whose house we are, 2if we hold fast the confidence and the rejoicing of the hope unto the end.
But whence may we be assured hereof? Of the consummation of everlasting life, we must be assured by the beginning thereof. To every one that hath, it shall be given. The gifts of God are without repentance. God is faithfull: Therefore as he hath begun, ⟨p. 379⟩so will he perfect his work.1 Of the beginning of eternall life we are assured chiefly by a true faith, which withstandeth doubts, that is, which hath a purpose to resist the Divell, and crieth, I beleeve, Lord help my unbeliefe. Moreover, by a full perswasion of the good will of God towards us, and our consent herein, which is two wayes: 1. By the peace of conscience towards God, which we have, being justified by faith. 2. By true repentance, and a full purpose and intent to live according to Gods commandements. For faith cannot be without repentance: Whose house we are, 2if we hold fast the confidence and the rejoycing of the hope unto the end.
That which now hath been spoken of this Article, doth sufficiently declare what it is To believe everlasting life: namely, assuredly and certainly to be persuaded,1 1. That after this life there shall be also a life, wherein the Church shall be glorified, and God magnified of her everlastingly. 2. That I also am a member of this Church; and therefore partaker of everlasting life. 3. That I also in this life have and enjoy the beginning of everlasting life.
That which now hath been spoken of this Article, doth sufficiently declare what it is To beleeve everlasting life: namely, assuredly and certainly to be perswaded,1 1. That after this life there shall be also a life, wherein the Church shall be glorified, and God magnified of her everlastingly. 2. That I also am a member of this Church; and therefore partaker of everlasting life. 3. That I also in this life have and injoy the beginning of everlasting life.
Ans. Only by faith in Christ Jesusb: so that although my conscience accuse me, that I have grievously trespassed against all the commandments of God, and have not kept one of themc: and further am as yet prone to all evild; yet notwithstanding, if I embrace these benefits of Christ with a true confidence and persuasion of minde, the full and perfect satisfactionf, righteousness, and holiness of Christg, without any merit of mineh, of the mere mercy of Godi, is imputed and given unto mek, and that so, as if I neither had committed any sin, neither any corruption did stick unto me; yea, as if I my self had perfectly accomplished that obedience, which Christ accomplished for mel.
Ans. Onely by faith in Christ Jesusb: so that although my conscience accuse me, that I have grievously trespassed against all the commandements of God, and have not kept one of themc: and further am as yet prone to all evilld; yet notwithstanding, if I imbrace these benefits of Christ with a true confidence and perswasion of mind
This Doctrine of Justification, is one of the chief points of our faith; not only because it treateth of the chief and principal matters, but also because this Doctrine is most of others called by Heretics into controversy. For there are two principal controversies between the Church and Heretics. The first, Of the Doctrine concerning God; the other, of this Doctrine of Justification before God: and either of these Doctrines being overthrown, the other points of our faith easily go to wrack. Wherefore we ought chiefly to fence and strengthen our selves against heresies, in Doctrine concerning God and his Justification.
THis Doctrine of Justification, is one of the chiefe points of our faith; not onely because it treateth of the chiefe and principall matters, but also because this Doctrine is most of others called by Hereticks into controversie. For there are two principall controversies betweene the Church and Hereticks. The first, Of the Doctrine concerning God; the other, of this Doctrine of Justification before God: and either of these Doctrines being overthrown, the other points of our faith easily go to wrack. Wherefore we ought chiefly to fence and strengthen our selves against heresies, in Doctrine concerning God and his Justification.
The special Questions: 1. What justice or righteousness is in general. 2. How manifold it is. 3. In what justice differeth from justification. 4. What is our justice or righteousness before God. 5. How it is made ours, whereas it is without us. 6. Why it is made ours.
The speciall Questions: 1. What justice or righteousnesse is in generall. 2. How manifold it is. 3. In what justice differeth from justification. 4. What is our justice or righteousnesse before God. 5. How it is made ours, whereas it is without us. 6. Why it is made ours.
Righteousness is derived from Right, which is the law it self; and conformity with the law is righteousness it self:1 as, of the contrary, unrighteousness or sin is a transgressing of the law.2 In general, it may be thus defined: Justice is a conformity with God, or with the law of God: although indeed a definition so general of justice can scarce be given, as may agree both to God and Creatures (even such as may agree to the farthest and highest kinds of justice or righteousness, which are, Uncreate, and Created righteousness) except we will make a definition full of ambiguity.3 For uncreated justice or righteousness is God himself, who is the very squire and rule all of justice. Created justice is an effect of uncreate or divine justice in reasonable creatures. Justice therefore or righteousness in general (as it agreeth to creatures) is a fulfilling of those laws, which belong to reasonable creatures: or is the conformity or correspondence of reasonable creatures with the laws appertaining and belonging unto them. Finally, Justice is the fulfilling of the law: and conformity with the law is justice or righteousness it self. This we must know, because we must be justified by the fulfilling of the law: and we must understand, that the law is not abolished, but established by the Gospel. For the righteousness and justice of the Gospel, is the fulfilling of the law: but doth not at all disagree from the law.
RIghteousnesse is derived from Right, which is the law it selfe; and conformity with the law is righteousnesse it selfe:1 as, of the contrary, unrighteousnesse or sin is a transgressing of the law.2 In generall, it may be thus defined: Justice is a conformity with God, or with the law of God: although indeed a definition so generall of justice can searce be given, as may agree both to God and Creatures (even such as may agree to the farthest and highest kinds of justice or righteousnesse, which are, Uncreate, and Created righteousnesse) except we will make a definition full of ambiguity.3
