A64611:2168
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 power of the keys of the Kingdom of heaven, which Christ gave to his Church, is the preaching of the Gospel, and Ecclesiastical discipline, whereby heaven is opened to the believing, and shut up against the unbelieving and unfaithful. Or it is, the office or charge imposed on the Church by Christ, of denouncing, by the preaching of the Gospel and Church discipline, Gods will; and even of declaring the grace of God, and remission of sins unto the penitent, that is, to them who live in true faith, and repentance: but of denouncing unto the wicked the wrath of God, and exclusion or banishment from the Kingdom of Christ, and of casting such out of the Church, as long as they shall show themselves in doctrine and life estranged from Christ: and of receiving them again into the Church, when afterwards they shall repent. It is called the power of the keys by a Metaphor or borrowed speech, taken from the Stewards of mens houses,1 to whom the keys are delivered in charge: and the keys import a Steward-ship by a Metonymy or change of names between the sign and the thing signified thereby; as we use to say, The Sceptre or Crown of any Country, when we intimate and signify thereby the Kingdom of that Country: Wherefore Paul saith,2 The Church is the house of the living God. The Ministers of the Church are Gods Stewards. For look what a faithful Steward is in his Masters house, ordering all things at his Masters beck; the same a faithful Minister is in Gods Church. Wherefore the denouncing of Gods will in his Church, is executed by the Ministers, as the Stewards in his name. ⟨p. 482⟩God himself is author of this Ministry, who gave this power and privilege to his Church, and entitled it by the name of the Keys, saying unto Peter; I will give unto thee the Keys of the Kingdom of heaven: that is, the office or power of shutting and opening the Kingdom of God: and unto all his Disciples, Whatsoever ye bind on earth shall be bound in heaven, 3and whatsoever ye loose on earth shall be loosed in heaven. So then the Keys are that power of opening and shutting, binding and loosing; and are called Keys from the efficacy of this power. For the Church verily by the Word of God in Christs name (whose place the Ministers supply) doth open and shut heaven, bind and loose men; and the holy Ghost works powerfully by the Word,4 as Christ promised:
THe power of the keyes of the Kingdome of heaven, which Christ gave to his Church, is the preaching of the Gospell, and Ecclesiasticall discipline, whereby heaven is opened to the beleeving, and shut up against the unbeleeving and unfaithfull. Or it is, the office or charge imposed on the Church by Christ, of denouncing, by the preaching of the Gospell and Church discipline, Gods will; and even of declaring the grace of God, and remission of sins unto the penitent, that is, to them who live in true faith, and repentance: but of denouncing unto the wicked the wrath of God, and exclusion or banishment from the Kingdome of Christ, and of casting such out of the Church, as long as they shall shew themselves in doctrine and life estranged from Christ: and of receiving them againe into the Church, when afterwards they shall repent. It is called the power of the keyes by a Metaphor or borrowed speech, taken from the Stewards of mens houses,1 to whom the keyes are delivererd in charge: and the keyes import a Steward-ship by a Metonymy or change of names between the signe and the thing signified thereby; as we use to say, The Scepter or Crowne of any Countrey, when wee intimate and signifie thereby the Kingdome of that Countrey: Wherefore Paul saith,2 The Church is the house of the living God. The Ministers of the Church are Gods Stewards. For look what a faithfull Steward is in his Masters house, ordering all things at his Masters beck; the same a faithfull Minister is in Gods Church. Wherefore the denouncing of Gods will in his Church, is executed by the Ministers, as the Stewards in his name. ⟨p. 482⟩God himself is authour of this Ministry, who gave this power and priviledge to his Church, and intituled it by the name of the Keys, saying unto Peter; I will give unto thee the Keys of the Kingdom of heaven: that is, the office or power of shutting and opening the Kingdome of God: and unto all his Disciples, Whatsoever yee binde on earth shall be bound in heaven, 3and whatsoever yee loose on earth shall be loosed in heaven. So then the Keyes are that power of opening and shutting, binding and loosing; and are called Keyes from the efficacy of this power. For the Church verily by the Word of God in Christs name (whose place the Ministers supply) doth open and shut heaven, binde and loose men; and the holy Ghost workes powerfully by the Word,4 as Christ promised:
Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.
Now the chief and principal parts of this power of the Keys are two: The preaching of the Gospel, 1or Ministry of the Word; and Church judgement, which is called also spiritual Discipline or Jurisdiction, whereunto Excommunication belongeth. With either of these two parts the Church shutteth and openeth, bindeth and looseth. By the preaching of the Word it shutteth and bindeth, when it denounceth to Hypocrites and Infidels Gods wrath and eternal damnation, until they repent: and it openeth and looseth, when it preacheth to the faithful and penitent remission of sins and Gods favour through Christ. By Ecclesiastical judgement it shutteth and bindeth, when it excommunicateth outrageous and refractary, or stubborn persons; that is, excludeth them from the communion of the Sacraments, the Church and Kingdom of God: Again, it openeth and looseth thereby, when it receiveth the same persons, upon their repentance, as members of Christ and his Church.
Now the chiefe and principall parts of this power of the Keyes are two: The preaching of the Gospel, 1or Ministery of the Word; and Church judgement, which is called also spirituall Discipline or Jurisdiction, whereunto Excommunication belongeth. With either of these two parts the Church shutteth and openeth, bindeth and looseth. By the preaching of the Word it shutteth and bindeth, when it denounceth to Hypocrites and Infidels Gods wrath and eternal damnation, untill they repent: and it openeth and looseth, when it preacheth to the faithfull and penitent remission of sinnes and Gods favour through Christ. By Ecclesiasticall judgement it shutteth and bindeth, when it excommunicateth outragious and refractary, or stubborne persons; that is, excludeth them from the communion of the Sacraments, the Church and Kingdom of God: Againe, it openeth and looseth thereby, when it receiveth the same persons, upon their repentance, as members of Christ and his Church.
Here we are to observe a difference in the order of these two parts: For in the preaching of the Gospel the Keys do first loose and afterwards bind: but in Ecclesiastical discipline they first bind, and afterwards loose. Again, in the former they bind and loose the same or divers parties; in the latter they bind and loose the same persons only Now,1 Excommunication is the banishing of a grievous transgressor, or an open ungodly & obstinate person from the fellowship of the faithful, by the judgement of the Elders or Chief men, and by the consent of the whole Church, exercised and executed in the name and authority of Christ, and of the holy Ghost, to the end that the offender, being put to shame, may repent, and scandals in the Church may be prevented. This exclusion or exile is not only from the Sacraments, but even from the whole communion of the faithful, whereunto the obstinate pertain not at all.2 It is two-fold; Internal, which concerneth God only: and External, which belongeth to the Church. The internal excommunication is manifested to men on earth by the external; and the external is ratified in heaven by the internal, according to Christs promise: Whatsoever ye bind on earth, 3shall be bound in heaven.
Here we are to observe a difference in the order of these two parts: For in the preaching of the Gospel the Keyes doe first loose and afterwards binde: but in Ecclesiasticall discipline they first binde, and afterwards loose. Againe, in the former they bind and loose the same or divers parties; in the latter they binde and loose the same persons only Now,1 Excommunication is the banishing of a grievous transgressour, or an open ungodly & obstinate person from the fellowship of the faithfull, by the judgement of the Elders or Chief men, and by the consent of the whole Church, exercised and executed in the name and authority of Christ, and of the holy Ghost, to the end that the offender, being put to shame, may repent, and scandals in the Church may be prevented. This exclusion or exile is not only from the Sacraments, but even from the whole communion of the faithfull, whereunto the obstinate pertain not at all.
Concerning the Ministry of the Word, there is no doubt but all the Prophets, Christ, and the Apostles have preached: and whereas Ecclesiastical Jurisdiction hath a necessary co-herence with the Ministry of Gods Word, it is not to be doubted thereof, inasmuch as God himself, and Christ, and the Apostle Paul, have both by precepts and practice confirmed and established it.1 And verily, if no Territory, no City can stand without discipline, laws, and punishment; the Church also, which is the House of the living God, hath need of some spiritual policy and discipline, though it much differ from civill Jurisdiction. Church-discipline therefore is necessary: §11. In respect of Gods general commandment, of preventing the profanation of his Sacraments, both in the Old and New Testament. In the Old Testament God would not that the rebellious should be reputed so much as members of his people, but would have them cut off: much less would he endure, that they should be admitted to his Sacraments.2 The person that doth ought presumptuously, ⟨p. 483⟩whether born in the land, or a stranger, the same blasphemeth the Lord: Therefore that person shall be cut off from among his people. Because he hath despised the Word of the Lord, and hath broken his commandment, that person shall be utterly cut off. God would that all should come unto the Passover, that is, all the members of his people: but the rebellious and obstinate breakers of his Covenant he utterly disclaimed and renounced from being members of his people: therefore he permitted them not to come thereunto. That man that will do presumptuously, 3not hearkening unto the Priest (that standeth before the Lord thy God to minister there) or unto the Judge, that man shall dye, and thou shalt take away evil from Israel. By these two places God will have those cut off, which are rebellious against his law, and that even from the civill state and Common-wealth: neither doth he permit them to be any members of his people: much less then will he have them to be accounted members of his visible Church, and admitted to the Sacraments. The civill or judicial law indeed is taken away, as also are the ceremonies: but that especial difference between the Citizens of the Church and others, is not taken away.
In the first of Isaiah is a whole Sermon against the wicked, which offered sacrifices unto God, and there God will not that they should sacrifice unto him: therefore now also he will not that such men be admitted to the Sacraments. Bring no more oblations (saith God) in vain. Object. God will that all should celebrate the Passover: Therefore here-hence he excluded not the wicked. Ans. God will that all celebrate his Passover; that is, all such as he will have accounted for members of his Church and people: not the obstinate, whom he commanded to be sequestered from his congregation. Again, Isaiah 66. he detesteth such as persist in their wickedness; and yet offer sacrifices unto him: He that killeth a bullocks, is as if he slew a man: he that sacrificeth a sheep, 1as if he cut off a dogs neck: he that offereth an oblation, as if he offered swines blood: he that remembereth incense, as if he blessed an Idol. 2In the sixth of Jeremiah he sharply reproveth those, who, being defiled with their abominations, yet durst appear in his Temple. Ezekiel the 20. he threateneth that he will not answer,3 when he is asked by them who go after other gods, and then present themselves in Gods Temple, when they are polluted. In the same Chapter he saith,4 that they profane his Sabbaths, and pollute his Sanctuary, who, when they have gone a whoring after Idols, appear in his Temple. Amos the fifth,5 he rejecteth the sacrifices and worship of transgressors: I hate and abhor your feast-days, and will not smell in your solemn assemblies. Haggai the second, he prohibiteth the unclean in soul once to touch holy things, where he speaketh of moral and ceremonial uncleanness.6 The sacrifice of the wicked is abomination to the Lord. In the New Testament John admitteth them only to baptism, who confessed their sins, and repented: Bring forth fruits worthy amendment of life. Leave thine offering before the Altar, and go thy way; 7
If thou believest with all thine heart, thou mayest be baptised: Therefore, if thou believest not, thou mayest not. The things which the Gentiles sacrifice, they sacrifice to devils, and not unto God. Ye cannot be partakers of the Lords Table, and of the Table of Devils. Whosoever eateth unworthily, is guilty of the Lords body: But the wicked, eating without faith and repentance, eat unworthily: Therefore they are guilty. We ought not to partake in other mens sins: and we ought not to wink at any mans destruction: therefore we may not admit the wicked to the Sacrament, lest they eat unto themselves damnation.
If thou beleevest with all thine heart, thou mayest be baptised: Therefore, if thou beleevest not, thou mayest not. The things which the Gentiles sacrifice, they sacrifice to divels, and not unto God. Yee cannot be partakers of the Lords Table, and of the Table of Divels. Whosoever eateth unworthily, is guilty of the Lords body: But the wicked, eating without faith and repentance, eate unworthily: Therefore they are guilty. We ought not to partake in other mens sins: and we ought not to wink at any mans destruction: therefore wee may not admit the wicked to the Sacrament, lest they eat unto themselves damnation.
2. In respect of Christ and his Apostles special commandment: If thy brother trespass against thee, go and tell him his fault between him and thee alone: 1if he hear thee, thou hast won thy brother. But if he hear thee not, take yet with thee one or two, that by the mouth of two or three witnesses every word may be confirmed. And if he will not vouchsafe to hear them, tell it unto the Church: and if he refuse to hear the Church also, ⟨p. 484⟩let him be unto thee as an Heathen man, and a Publican. Verily I say unto you, Whatsoever ye bind on earth shall be bound in heaven; and whatsoever ye loose on earth, shall be loosed in heaven. But Christ will not that his Sacraments, which he instituted for the faithful alone, be made common with Pagans and Publicans. And lest this Mandate might be understood of some private and special judgement, it is expressly added: Whatsoever ye shall bind, &c. which words cannot be otherwise understood, but of the public power of the Keys. I verily, as absent in body, but present in spirit, 2have determined already, as though I were present, that he that hath done this thing, when ye are gathered together, and my spirit, in the name of our Lord Jesus Christ, that such one, I say, by the power of our Lord Jesus Christ, be delivered unto Satan, for the destruction of the flesh, 3that the spirit may be saved in the day of our Lord Jesus. And again: With such a one eat not. Put away therefore from your selves that wicked man. For what concord hath Christ with Belial? 4or what part hath the Believer with the Infidels? We command you, brethren, in the name of our Lord Jesus Christ, that ye, withdraw your selves from every brother that walketh inordinately, and not after the instruction which ye received of us. If any man obey not our sayings, note him by a letter, and have no company with him, that he may be ashamed. 5If there come any unto you, and bring not this doctrine, receive him not to house, neither bid him, God speed: for, he that biddeth him God speed, is partaker of his evil deeds.
3. The power of the Keys is necessary in respect of Gods glory. For God is reproached and despited, if without difference wicked blasphemers go in the number of his Children, and his Kingdom, and the devils be confounded.
3. The power of the Keyes is necessary in respect of Gods glory. For God is reproached and despited, if without difference wicked blasphemers goe in the number of his Children, and his Kingdom, and the divels be confounded.
4. Lest the Sacraments be profaned, and that given the wicked in the Supper, which is denied them in the Word.
5. That the purity of Gods doctrine and worship be preserved.
6. For the safety of the Church, which shall be punished, if she wittingly and willingly profane Christs Sacraments, or suffer them to be profaned.
7. For the safety of the sinners, that they, being often admonished and put to shame, may return to repentance.
7. For the safety of the sinners, that they, being often admonished and put to shame, may returne to repentance.
8. For avoiding of offence in the Church, that others, weaklings, be not corrupted by evil example.1 Know ye not that a little leaven leaveneth the whole lump?
8. For avoiding of offence in the Church, that others, weaklings, be not corrupted by evill example.1 Know ye not that a little leaven leaveneth the whole lump?
9. For avoiding of offence among those that are without, lest they, who are not as yet members of the Church, come not to it.
COncerning the Ministery of the Word, there is no doubt but all the Prophets, Christ, and the Apostles have preached: and whereas Ecclesiasticall Jurisdiction hath a necessary co-herence with the Ministery of Gods Word, it is not to be doubted thereof, inasmuch as God himself, and Christ, and the Apostle Paul, have both by precepts and practice confirmed and established it.1 And verily, if no Territory, no City can stand without discipline, lawes, and punishment; the Church also, which is the House of the living God, hath need of some spirituall policy and discipline, though it much differ from civill Jurisdiction. Church-discipline therefore is necessary: §11. In respect of Gods generall commandement, of preventing the profanation of his Sacraments, both in the Old and New Testament. In the Old Testament God would not that the rebellious should be reputed so much as members of his people, but would have them cut off: much lesse would he indure, that they should be admitted to his Sacraments.2 The person that dothought presumptuously, ⟨p. 483⟩whether born in the land, or a stranger, the same blasphemeth the Lord: Therefore that person shall be cut off from among his people. Because hee hath despised the Word of the Lord, and hath broken his commandement, that person shall be utterly cut off. God would that all should come unto the Passeover, that is, all the members of his people: but the rebellious and obstinate breakers of his Covenant he utterly disclaimed and renounced from being members of his people: therefore hee permitted them not to come thereunto. That man that will doe presumptuously, 3not harkening unto the Priest (that standeth before the Lord thy God to minister there) or unto the Judge, that man shall dye, and thou shalt take away evill from Israel. By these two places God will have those cut off, which are rebellious against his law, and that even from the civill state and Common-wealth: neither doth he permit them to be any members of his people: much lesse then will he have them to be accounted members of his visible Church, and admitted to the Sacraments. The civill or judiciall law indeed is taken away, as also are the ceremonies: but that especiall difference between the Citizens of the Church and others, is not taken away.
In the first of Esay is a whole Sermon against the wicked, which offered sacrifices unto God, and there God will not that they should sacrifice unto him: therefore now also he will not that such men be admitted to the Sacraments. Bring no more oblations (saith God) in vaine. Object. God will that all should celebrate the Passeover: Therefore here-hence hee excluded not the wicked. Ans. God will that all celebrate his Passeover; that is, all such as he will have accounted for members of his Church and people: not the obstinate, whom hee commanded to be sequestred from his congregation. Againe, Esay 66. he detesteth such as persist in their wickednesse; and yet offer sacrifices unto him: Hee that killeth a bullocks, is as if he slew a man: hee that sacrificeth a sheep, 1as if he cut off a dogges necke: hee that offereth an oblation, as if hee offered swines bloud: hee that remembreth incense, as if hee blessed an Idoll. 2In the sixth of Jeremy he sharply reproveth those, who, being defiled with their abominations, yet durst appeare in his Temple. Ezekiel the 20. he threatneth that he will not answer,3 when he is asked by them who goe after other gods, and then present themselves in Gods Temple, when they are polluted. In the same Chapter he saith,4 that they profane his Sabbaths, and pollute his Sanctuary, who, when they have gone a whoring after Idols, appeare in his Temple. Amos the fifth,5 hee rejecteth the sacrifices and worship of transgressors: I hate and abhorre your feast-dayes, and will not smell in your solemne assemblies. Haggai the second, he prohibiteth the uncleane in soule once to touch holy things, where he speaketh of morall and ceremoniall uncleanenesse.6 The sacrifice of the wicked is abomination to the Lord. In the New Testament John admitteth them only to baptisem, who confessed their sins, and repented: Bring forth fruits worthy amendement of life. Leave thine offering before the Altar, and goe thy way; 7first be reconciled to thy brother, and then come and offer thy gift: Therefore whosoever reconcileth not first himself unto his brother, hee is to be debarred the Sacraments. For Christ will that all submit themselves first unto God, according to all his commandements, before they approach to any Sacrament: For by the name of Altar, here are understood any Sacraments whatsoever. Amend your lives, 8and be baptised every one of you.
2. In respect of Christ and his Apostles speciall commandement: If thy brother trespasse against thee, goe and tell him his fault between him and thee alone: 1if hee heare thee, thou hast wonne thy brother. But if he heare thee not, take yet with thee one or two, that by the mouth of two or three witnesses every word may be confirmed. And if he will not vouchsafe to heare them, tell it unto the Church: and if he refuse to heare the Church also, ⟨p. 484⟩let him be unto thee as an Heathen man, and a Publican. Verily I say unto you, Whatsoever yee bind on earth shall be bound in heaven; and whatsoever ye loose on earth, shall be loosed in heaven. But Christ will not that his Sacraments, which he instituted for the faithfull alone, be made common with Pagans and Publicans. And lest this Mandate might be understood of some private and speciall judgement, it is expresly added: Whatsoever yee shall bind, &c. which words cannot be otherwise understood, but of the publike power of the Keys. I verily, as absent in body, but present in spirit, 2have determined already, as though I were present, that hee that hath done this thing, when ye are gathered together, and my spirit, in the name of our Lord Jesus Christ, that such one, I say, by the power of our Lord Jesus Christ, be delivered unto Sathan, for the destruction of the flesh, 3that the spirit may be saved in the day of our Lord Jesus. And againe: With such a one eate not. Put away therefore from your selves that wicked man. For what concord hath Christ with Belial? 4or what part hath the Beleever with the Infidels? We command you, brethren, in the name of our Lord Jesus Christ, that yee, withdraw your selves from every brother that walketh inordinately, and not after the instruction which yee received of us. If any man obey not our sayings, note him by a letter, and have no company with him, that hee may be ashamed. 5If there come any unto you, and bring not this doctrine, receive him not to house, neither bid him, God speed: for, he that biddeth him God speed, is partaker of his evill deeds.
