A64611:2275
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 name of Repentance is attributed as well to the wicked, as to the godly, because they both agree in some things; to wit, in the knowledge of sin, and the grief for sin: but in the rest there is great difference: §11In the impulsive cause of repentance, which is Grief. The wicked are grieved only for the punishment and torment ensuing, not for that they offend and displease God. So was Cain grieved only in respect of his punishment:2 My iniquity (that is, the ⟨p. 507⟩punishment of mine iniquity) is greater than I can bear. Behold, thou hast cast me out this day from the earth. Now the godly hate indeed the punishment, but they are grieved especially for that God is offended, and for their sin. So David;3 Against thee, against thee only have I sinned: my sin is ever before me. The good hate to sin, for the love they bear to virtue, the wicked for the fear they stand in of punishment. So in Peter was a sorrow and grief, for that he had offended God: in Judas for his torment ensuing, not for the Sin it self. This difference hath the Heathen Poet, Horace, described in this his Poem:4 The good avoid offence for virtues sake: The wicked to abstain base fear doth make.
THe name of Repentance is attributed as well to the wicked, as to the godly, because they both agree in some things; to wit, in the knowledge of sinne, and the griefe for sinne: but in the rest there is great difference: §11In the impulsive cause of repentance, which is Grief. The wicked are grieved onely for the punishment and torment ensuing, not for that they offend and displease God. So was Cain grieved onely in respect of his punishment:2 My iniquity (that is, the ⟨p. 507⟩punishment of mine iniquity) is greater than I can beare. Behold, thou hast cast mee out this day from the earth. Now the godly hate indeed the punishment, but they are grieved especially for that God is offended, and for their sin. So David;3 Against thee, against thee onely have I sinnned: my sin is ever before mee. The good hate to sin, for the love they beare to vertue, the wicked for the feare they stand in of punishment. So in Peter was a sorrow and griefe, for that he had offended God: in Judas for his torment ensuing, not for the Sin it self. This difference hath the Heathen Poet, Horace, described in this his Poem:4 The good avoide offence for vertues sake: The wicked to abstaine base feare doth make.
1In the cause, which breedeth repentance in both. The wicked repent, by reason of a despair, distrust, and diffidency; so that they run more and more into desperation, murmuring, and hatred against God. But the Godly repent, by reason of faith, and a confidence which they have of the grace of God, and reconciliation through Christ.
1In the cause, which breedeth repentance in both. The wicked repent, by reason of a despaire, distrust, and diffidency; so that they run more and more into desperation, murmuring, and hatred against God. But the Godly repent, by reason of faith, and a confidence which they have of the grace of God, and reconciliation through Christ.
1In the form and manner of their repentance: For the repentance of the godly is a returning unto God from the Devil, from their sins, and from their old nature; because they do not only grieve, but also comfort and erect themselves again by confidence in the Mediator; they trust in God, and rejoice in him, and rely on him with David: Purge me with Hyssop, and I shall be clean. The repentance of the wicked is a back-sliding from God unto the Devil, a hatred of God, a flight from him, and a murmuring or repining against him, and a beginning of desperation.
1In the forme and manner of their repentance: For the repentance of the godly is a returning unto God from the Divell, from their sins, and from their old nature; because they doe not only grieve, but also comfort and erect themselves againe by confidence in the Mediatour; they trust in God, and rejoyce in him, and relye on him with David: Purge mee with Hysope, and I shall be cleane. The repentance of the wicked is a back-sliding from God unto the Divell, a hatred of God, a flight from him, and a murmuring or repining against him, and a beginning of desperation.
1In the effect, which their repentance worketh in them. In the wicked new obedience doth not follow repentance; but they go forward in their sins, and return to their vomit, though they counterfeit repentance for a time, as Ahab did. They are mortified in feed themselves, and quite destroyed: but the old corruption of their nature, that is, sin, is not crucified in them: and how much the more they give them selves to repentance, so much the more is in them a hatred of God, murmuring, flying, and turning away from God, and an approaching unto the Devil: But in the godly new obedience followeth and accompanieth repentance; and how much the more they repent, so much the more dieth the old man in them, and the study and desire of righteousness and living well, is in them so much the more increased.
1In the effect, which their repentance worketh in them. In the wicked new obedience doth not follow repentance; but they goe forward in their sins, and returne to their vomit, though they counterfeit repentance for a time, as Achab did. They are mortified in feed themselves, and quite destroyed: but the old corruption of their nature, that is, sin, is not crucified in them: and how much the more they give them selves to repentance, so much the more is in them a hatred of God, murmuring, flying, and turning away from God, and an approaching unto the Divell: But in the godly new obedience followeth and accompanieth repentance; and how much the more they repent, so much the more dieth the old man in them, and the study and desire of righteousnesse and living well, is in them so much the more increased.
Answ. Those only which are done by a true faitha, according to Gods lawb, and are referred only to his gloryc: and not those which are imagined by us, as seeming to us to be right and good, or which are delivered and commanded by mend.
Answ. Those onely which are done by a true faitha, according to Gods lawb, and are referred only to his gloryc: and not those which are imagined by us, as seeming to us to be right and good, or which are delivered and commanded by mend.
Under this Question is contained the Doctrine of good works; the chief questions whereof are:⟨p. 508⟩ 1. What good works are. 2. How they may be done. 3. Whether the works of Saints be pure and perfectly good. 4. How our works, though not perfectly good, please God. 5. Why we are to do good works. 6. Whether good works merit any thing in the sight of God.
UNder this Question is contained the Doctrine of good works; the chief questions whereof are:⟨p. 508⟩ 1. What good workes are. 2. How they may be done. 3. Whether the workes of Saints be pure and perfectly good. 4. How our workes, though not perfectly good, please God. 5. Why wee are to doe good workes. 6. Whether good works merit any thing in the sight of God.
Good works are such as are done according to the prescript rule of Gods law, with a true faith to the glory of God only. Three things are here to be considered: 1. The conditions and circumstances required for the making a good work. 2. The difference between the works of the regenerate and the unregenerate. 3. In what sort the moral works of the wicked are sins.
GOod workes are such as are done according to the prescript rule of Gods law, with a true faith to the glory of God only. Three things are here to be considered: 1. The conditions and circumstances required for the making a good work. 2. The difference between the works of the regenerate and the unregenerate. 3. In what sort the morall works of the wicked are sins.
1. That a work which we do,1 may be good and acceptable to God, these conditions are required necessarily unto it: §12That it be commanded of God. In vain they worship me, teaching for doctrine mens precepts. No creature hath the right, or wisdom and understanding to institute and ordain the worship of God. But good works (we speak of moral good) and the worship of God are all one. Now moral good is far different from natural good, inasmuch as all actions, as they are actions, even those of the wicked, are good naturally, that is they are some-thing framed by God in nature: but all actions are not good morally, that is agreeing with the justice of God. And thus is excluded by this condition all will-worship, and that coined device of good intentions, when as namely men do evil things, that good things may come thereof. Likewise, when they devise and imagine works, which they thrust upon God instead of worship. Neither doth it suffice, if a work be not evil, or not forbidden, 3but it must also be commanded, if it shall serve for Gods worship: according to the Scripture, Obedience is better than sacrifice. Ye shall walk in my statutes.
1. That a work which we doe,1 may be good and acceptable to God, these conditions are required necessarily unto it: §12That it be commanded of God. In vaine they worship me, teaching for doctrine mens precepts. No creature hath the right, or wisdome and understanding to institute and ordaine the worship of God. But good workes (we speak of morall good) and the worship of God are all one. Now morall good is far different from naturall good, inasmuch as all actions, as they are actions, even those of the wicked, are good naturally, that is they are some-thing framed by God in nature: but all actions are not good morally, that is agreeing with the justice of God. And thus is excluded by this condition all will-worship, and that coyned device of good intentions, when as namely men doe evill things, that good things may come thereof. Likewise, when they devise and imagine workes, which they thrust upon God instead of worship. Neither doth it suffice, if a work be not evill, or not forbidden,
Object. But you will say, Things of indifferency (that is, things in themselves neither good nor evil, and such as may be done or left undone by men at their pleasure) are not commanded of God, and yet many of them please God. Answ. They please him, not of their own nature, but by accident, inasmuch as they are contained under the general of love; that is, they are done in respect and regard of charity, and to avoid offence, and to further the salvation of the weaker brethren. For in this regard they are in general, though not in special. commanded by God.§2 1That the work have his original from a true faith, which faith must be grounded and depending on the merit and intercession of the Mediator, and by which thou mayest know both thy person, and thy work to be accepted of God for the Mediators sake. For, to do any thing with a true faith, is; 1. That the person who is the Agent, believe that he is acceptable to God for Christs satisfaction.2 2. That the obedience it self pleaseth God, both because it is commanded by him, and also because the imperfection thereof is accepted of God through Christs satisfaction, for which the person is accepted. Without faith it is impossible for any man to please God. Neither is such a faith here sufficient, which assureth thee that God willeth this, or that this work is commanded of God: For then the wicked also should do that which God willeth, with a true faith. A true and justifying faith therefore stretcheth further, as both comprehending historical faith, and also (which is the chiefest thing) applying the promise of the Gospel unto us.3 Of this true faith are these things spoken: Whatsoever is not of faith is sin. Without faith it is impossible to please God. And the reasons of both these sayings, are not obscure: because without faith there is no love of God; and so consequently no love of our neighbour. And whatsoever work ariseth not from the love of God, is hypocrisy; yea, a reproach and contempt of God. For he which dareth to do any thing, whether it be acceptable to God or no, despiseth God and dishonoureth him. Neither can there be a good conscience without faith: and that which is not done with a good conscience, cannot please God.§3
Now, honour comprehendeth love, reverence, obedience, and thankfulness. ⟨p. 509⟩Therefore to do any thing to Gods glory, is so to do it, that we may testify thereby our love, reverence, and obedience towards God, and that by way of thankfulness for benefits received. Hereunto must our works principally be referred, if we will that they be good and acceptable to God, namely, to Gods glory, not to our glory and profit. Otherwise they shall proceed from the love of our selves, not from the love of God. When as thou doest any thing, thou must not heed or ear what men speak, whether they praise thee or no; so that thou know that it pleaseth God: according to the saying of the Apostle;1 Do all things to Gods glory. But yet true glory we may lawfully desire and seek for: according to that, Let your light so shine before men, that they may see your good works. Briefly,2 in good works faith is required; because, except we be certainly persuaded that they are acceptable unto God, they are done with a contempt of God. The commandment is required, because faith hath an eye unto the Word: Wherefore, seeing there is no faith besides the Word, there can be no good works also besides the Word. Lastly,3 it is required that they be done to the glory of God, because if they be attempted with a desire of our own glory or profit, they cannot please God. By these former conditions all these works are excluded: §11. Which are sins in themselves, and repugnant unto Gods law, and his will revealed in the Word. §22. Which indeed are not repugnant unto the law, neither in themselves good or evil; but which may yet by an accident be made good or evil. Works not repugnant unto the law are made evil or sins by accident, when as they, being not commanded of God, but imposed by men, are done, with an opinion of worshipping God therein, or with the offence of our neighbour. These kind of works fail in these two former conditions of good works. §33. Which are good in themselves, and commanded by God, but yet are made sins by accident, in that they are unlawfully done, as not arising from those lawful causes, by which the doers of them should be moved to them, and which in doing, they should respect; that is, they are not done by faith, neither to this end chiefly, that God might therein be honoured. These kind of works fail in the two latter conditions of good works.
2. The works of the regenerate and unregenerate differ, in that the good works of the regenerate are done after all the conditions before specified: but the good works of the unregenerate, though they be commanded by God, yet, 1. They proceed not of faith. 2. Are not joined with an inward obedience, and therefore are done dissemblingly, and are mere hypocrisy. 3. As they proceed not of the right cause, that is, of faith; so are they not referred to the chief end, which is Gods glory. Therefore they deserve not the name of good works.
2. The works of the regenerate and unregenerate differ, in that the good works of the regenerate are done after all the conditions before specified: but the good works of the unregenerate, though they be commanded by God, yet, 1. They proceed not of faith. 2. Are not joyned with an inward obedience, and therefore are done dissemblingly, and are meere hypocrisie. 3. As they proceed not of the right cause, that is, of faith; so are they not referred to the chief end, which is Gods glory. Therefore they deserve not the name of good works.
3. This difference which appeareth in the works of the godly and the wicked, confirmeth also that the moral works of the wicked are sins, though yet not such sins, as those are, which in their own nature are repugnant unto Gods law. For these are sins by themselves, and in their own kind: but those other are sins only by an accident, namely, by reason of defect, because they neither come of faith, neither are done for Gods glory. Wherefore this consequence is not of force: All the works of the wicked and Paynims are sins. Therefore they are all to be eschewed. For the defects only are to be eschewed, not the works.
3. This difference which appeareth in the works of the godly and the wicked, confirmeth also that the morall works of the wicked are sins, though yet not such sins, as those are, which in their own nature are repugnant unto Gods law. For these are sins by themselves, and in their own kind: but those other are sins only by an accident, namely, by reason of defect, because they neither come of faith, neither are done for Gods glory. Wherefore this consequence is not of force: All the works of the wicked and Paynims are sins. Therefore they are all to be eschewed. For the defects only are to be eschewed, not the works.
Object. But you will say, Things of indifferency (that is, things in themselves neither good nor evill, and such as may be done or left undone by men at their pleasure) are not commanded of God, and yet many of them please God. Answ. They please him, not of their owne nature, but by accident, inasmuch as they are contained under the generall of love; that is, they are done in respect and regard of charity, and to avoid offence, and to further the salvation of the weaker brethren. For in this regard they are in generall, though not in speciall. commanded by God.§2 1That the worke have his originall from a true faith, which faith must be grounded and depending on the merit and intercession of the Mediatour, and by which thou mayest know both thy person, and thy work to be accepted of God for the Mediatours sake. For, to do any thing with a true faith, is; 1. That the person who is the Agent, beleeve that he is acceptable to God for Christs satisfaction.2 2. That the obedience it self pleaseth God, both because it is commanded by him, and also because the imperfection thereof is accepted of God through Christs satisfaction, for which the person is accepted. Without faith it is impossible for any man to please God. Neither is such a faith here sufficient, which assureth thee that God willeth this, or that this work is commanded of God: For then the wicked also should do that which God willeth, with a true faith. A true and justifying faith therefore stretcheth further, as both comprehending historicall faith, and also (which is the chiefest thing) applying the promise of the Gospel unto us.3 Of this true faith are these things spoken: Whatsoever is not of faith is sin. Without faith it is impossible to please God. And the reasons of both these sayings, are not obscure: because without faith there is no love of God; and so consequently no love of our neighbour. And whatsoever worke ariseth not from the love of God, is hypocrisie; yea, a reproach and contempt of God. For he which dareth to doe any thing, whether it be acceptable to God or no, despiseth God and dishonoureth him. Neither can there be a good conscience without faith: and that which is not done with a good conscience, cannot please God.§3 4It is required, that this worke be referred principally to the glory of God onely, and to his honour.
Now, honour comprehendeth love, reverence, obedience, and thankfulnesse. ⟨p. 509⟩Therefore to doe any thing to Gods glory, is so to doe it, that we may testifie thereby our love, reverence, and obedience towards God, and that by way of thankfulnesse for benefits received. Hereunto must our works principally be referred, if we will that they be good and acceptable to God, namely, to Gods glory, not to our glory and profit. Otherwise they shall proceed from the love of our selves, not from the love of God. When as thou doest any thing, thou must not heed or eare what men speak, whether they praise thee or no; so that thou know that it pleaseth God: according to the saying of the Apostle;1 Doe all things to Gods glory. But yet true glory wee may lawfully desire and seek for: according to that, Let your light so shine before men, that they may see your good works. Briefly,2 in good works faith is required; because, except wee be certainly perswaded that they are acceptable unto God, they are done with a contempt of God. The commandement is required, because faith hath an eye unto the Word: Wherefore, seeing there is no faith besides the Word, there can be no good works also besides the Word. Lastly,3 it is required that they be done to the glory of God, because if they be attempted with a desire of our own glory or profit, they cannot please God. By these former conditions all these works are excluded: §11. Which are sins in themselves, and repugnant unto Gods law, and his will revealed in the Word. §22. Which indeed are not repugnant unto the law, neither in themselves good or evill; but which may yet by an accident be made good or evill. Workes not repugnant unto the law are made evill or sins by accident, when as they, being not commanded of God, but imposed by men, are done, with an opinion of worshiping God therein, or with the offence of our neighbour. These kinde of works faile in these two former conditions of good workes. §33. Which are good in themselves, and commanded by God, but yet are made sins by accident, in that they are unlawfully done, as not arising from those lawfull causes, by which the doers of them should be moved to them, and which in doing, they should respect; that is, they are not done by faith, neither to this end chiefly, that God might therein be honoured. These kind of works faile in the two latter conditions of good works.
