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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.
1The first sin of man sprang not from God, but from the instigation of the Devil, and from the free-will of man: For the Devil provoked man to fall away from God; and man, yielding to the enticing allurements of the Devil, freely revolted from God, and wilfully forsook him. Now, although God left man destitute in his temptation, yet he is not the cause of his fall, or sin, or destruction of man: For in that dereliction or forsaking of man, God neither intended, nor effected any of these; but he proved and tried man, to show how impotent and unable the creature is to do, or retain ought that is good, God not preserving and directing him by his Spirit: and together with his trial of man, he in his just judgement suffered the sin of man to concur, but he was no cause or efficient of it. Fleshly wisdom thus reasoneth against this doctrine: Object. Whosoever with-draweth grace in the time of temptation, without which the fall cannot be avoided, he is the cause of the fall; but God with-held from man his grace in the time of temptation, without which he could not but fall: Therefore God was the cause of the fall. Answ. The Major is true only of him, who with-holdeth grace, when he is obliged and bound not to with-hold it: and him, who with-draweth it from such a one as desireth it; not from such a one as wilfully rejecteth it: and of him, who of despite and malice with-draweth it. But it is not true of him, who is neither bound to preserve and maintain the grace which he sometime gave; and who with-holdeth it not from such a one as desireth to have it continued; but from him, who is willing he should so do, and voluntarily refuseth it: and, who denieth it not therefore, because he envieth the offenders righteousness and life eternal, or is delighted with the sin; but only to this purpose, to try him to whom he hath imparted grace: For he who forsaketh any man on this manner, is not the cause of sin, howsoever in him, who is thus forsaken, sin necessarily followeth this dereliction and with-drawing of grace. Now God in the temptation of man with-held his grace from him not after the former, but the latter manner here expressed: Wherefore God is not the cause of mans sin and destruction for with-drawing, but man for wilful rejecting of grace. Repl.
1THe first sinne of man sprang not from God, but from the instigation of the Divell, and from the free-will of man: For the Divell provoked man to fall away from God; and man, yeelding to the inticing allurements of the Divell, freely revolted from God, and wilfully forsook him. Now, although God left man destitute in his temptation, yet he is not the cause of his fall, or sinne, or destruction of man: For in that dereliction or forsaking of man, God neither intended, nor effected any of these; but he proved and tried man, to shew how impotent and unable the creature is to doe, or retaine ought that is good, God not preserving and directing him by his Spirit: and together with his triall of man, hee in his just judgement suffered the sinne of man to concurre, but he was no cause or efficient of it. Fleshly wisdome thus reasoneth against this doctrine: Object. Whosoever with-draweth grace in the time of temptation, without which the fall cannot be avoided, hee is the cause of the fall; but God with-held from man his grace in the time of temptation, without which hee could not but fall: Therefore God was the cause of the fall. Answ. The Major is true onely of him, who with-holdeth grace, when hee is obliged and bound not to with-hold it: and him, who with-draweth it from such a one as desireth it; not from such a one as wilfully rejecteth it: and of him, who of despight and malice with-draweth it. But it is not true of him, who is neither bound to preserve and maintaine the grace which hee sometime gave; and who with-holdeth it not from such a one as desireth to have it continued; but from him, who is willing hee should so doe, and voluntarily refuseth it: and, who denieth it not therefore, because hee envieth the offendors righteousnesse and life eternall, or is delighted with the sinne; but onely to this purpose, to try him to whom hee hath imparted grace: For hee who forsaketh any man on this manner, is not the cause of sinne, howsoever in him, who is thus forsaken, sinne necessarily followeth this dereliction and with-drawing of grace. Now God in the temptation of man with-held his grace from him not after the former, but the latter manner here expressed: Wherefore God is not the cause of mans sinne and destruction for with-drawing, but man for wilfull rejecting of grace. Repl.
Whosoever will that such a one be tempted, whom he certainly knoweth that he will fall, if he be tempted; he willeth his sin which falleth: but God would that man should be tempted of the Devil, whom he certainly knew that he would fall; for otherwise, and against the will of God. man could not have been tempted: Therefore God is the cause of mans fall. Answ. This Major is denied as false, if it be simply and precisely taken: For, he is not the cause of sin, who will that he who is apt to fall, be tempted only for cause of trial, and to make manifest the creatures infirmity. Now God in this sense, and with this intent suffered man to be ⟨p. 47⟩tempted, that is, to be proved. But the Devil tempting man, to the end that he might sin, and be separate and distracted from God; and man willingly obeying the Tempter against the commandment of God, they both are the true causes of sin. But of the causes of sin more shall be spoken hereafter.
Whosoever will that such a one be tempted, whom he certainly knoweth that he will fall, if he be tempted; he willeth his sinne which falleth: but God would that man should be tempted of the Divell, whom he certainly knew that hee would fall; for otherwise, and against the will of God. man could not have been tempted: Therefore God is the cause of mans fall. Answ. This Major is denied as false, if it be simply and precisely taken: For, he is not the cause of sin, who will that he who is apt to fall, be tempted onely for cause of triall, and to make manifest the creatures infirmity. Now God in this sense, and with this intent suffered man to be ⟨p. 47⟩tempted, that is, to be proved. But the Divel tempting man, to the end that he might sinne, and be separate and distracted from God; and man willingly obeying the Tempter against the commandement of God, they both are the true causes of sinne. But of the causes of sinne more shall be spoken hereafter.
THE effects of mans first sin are:§1 1Guiltiness of death, and a privation and destruction of Gods Image in our first Parents. §22Original sin in us their posterity, that is to say, the guilt of eternal death, and the corruption and averseness of our whole nature from God.§3 3All actual sins which are sprung of original: for that which is the cause of the cause, is also the cause of the effect: But the first sin in man is the cause of his original sin, and this of his actual sin. §44All the evils of punishment which are inflicted for sins. Therefore the first sin of man is the cause of all other his sins and punishments. Now whether it stand with Gods justice to punish the posterity for the sin of the parents, it shall hereafter in the common place of Original sin be fully resolved.
THE effects of mans first sinne are:§1 1Guiltinesse of death, and a privation and destruction of Gods Image in our first Parents. §22Originall sinne in us their posterity, that is to say, the guilt of eternall death, and the corruption and aversenesse of our whole nature from God.§3 3All actuall sinnes which are sprung of originall: for that which is the cause of the cause, is also the cause of the effect: But the first sinne in man is the cause of his originall sinne, and this of his actuall sinne. §44
GOD could have kept man from falling if he would,1 but he permitted him to fall, that is, he gave him not the grace of resistance against the temptation of the Devil; and that for two causes:§1 2That it might stand for an example of the weakness and infirmity of the creature, were it not supported, and preserved in original righteousness by the Creator. §23That by this occasion God might show his goodness, mercy, and grace, in saving the Elect by Christ: and that he might show his justice and power in punishing the wicked and reprobate for their sins; according to these sayings of Scripture: God hath shut up all in unbelief, 4that he might have mercy on all, and every mouth might be stopped. And, God, to show his wrath, and make his power known, suffered with long patience the vessels of wrath prepared to destruction; and that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory.
GOD could have kept man from falling if hee would,1 but hee permitted him to fall, that is, hee gave him not the grace of resistance against the temptation of the Divell; and that for two causes:§1 2That it might stand for an example of the weakenesse and infirmity of the creature, were it not supported, and preserved in originall righteousnesse by the Creator. §23That by this occasion God might shew his goodnesse, mercy, and grace, in saving the Elect by Christ: and that hee might shew his justice and power in punishing the wicked and reprobate for their sinnes; according to these sayings of Scripture: God hath shut up all in unbeliefe,
This doctrine concerning the Creation and fall of man is necessary for the Church, for many causes and uses which it hath. §11. We must know that man was created of God without sin,1 lest God be imagined the author or cause of sin: §22. Whereas mans body was fashioned of clay, let us think of our frailty that we be not lifted up with pride. §33. Seeing that the workmanship of God is so admirable in the framing of mans body, and seeing it was created for the ministry of Gods worship, and for God to dwell in, and for everlasting life; let us neither abuse it to dishonesty, neither willingly destroy it, neither make it a sty of Devils; but keeping it chaste and clean, endeavour that it be a temple and instrument of the holy Ghost to worship God: §44. Seeing that God would have mankind to consist of two sexes, each is to have his due place and honour, neither is the weaker to be contemned, or oppressed by tyranny, or lust, or to be entertained with injuries and contumelies, but justly to be governed and protected: §55. But especially, seeing man was created to the image and likeness of God, this great glory is to be acknowledged and celebrated with thankful mind, neither through our lewdness and malice is the image and likeness of God to be transformed into the image and likeness of Satan, neither to be destroyed either in our selves, or others: §66. And seeing it is destroyed by sin through our own fault, we must acknowledge and bewail the greatness of this unthankfulness, and the evils which followed, by comparing therewith those good things which we have lost. §77. We must earnestly desire the restoring of this felicity and glory: §88. And because the glory and blessedness, which is restored unto us by the Son of God is greater then that which we lost in Adam; so much the more must the desire of thankfulness and of profiting and increasing in godliness be kindled in us: §9
and use those things which are granted to our use with a good conscience, and to the glory of God, who gave them. §1010. And that this may be done, we must not by infidelity cast our selves out of that right which we receive in Christ: and if God of his own power and authority either give us less then we would, or take away from us that which he hath given, we must submit our selves patiently to his just purpose, as most profitable for our salvation. §1111. And seeing the soul is the better part of man, and the happiness of the body dependeth on the happiness of the soul; and seeing also we are created to immortal life, we ought to have a greater care of those things which belong to the soul and eternal life, then of those things which belong unto the body and this temporal life. §1212. And at length, seeing the end and blessedness of man is the participation and communicating of God, his knowledge, and worship, let us ever tend unto it, and refer thither all our life and actions. §1313. And seeing we see one part of mankind to be vessels of wrath, to show the justice and severity of God against sin, let us be thankful to God, sith of his mere and infinite goodness he would have us to be vessels of mercy, to declare through all eternity the riches of his glory. §1414. Last of all, that we may learn, consider, and begin these things in this life, let us, to our power, tender and help forward the common society and salvation of others, for which we are borne.
and use those things which are granted to our use with a good conscience, and to the glory of God, who gave them. §1010. And that this may be done, we must not by infidelity cast our selves out of that right which we receive in Christ: and if God of his owne power and authority either give us lesse then wee would, or take away from us that which he hath given, wee must submit our selves patiently to his just purpose, as most profitable for our salvation. §1111. And seeing the soule is the better part of man, and the happiness of the body dependeth on the happinesse of the soule; and seeing also we are created to immortall life, we ought to have a greater care of those things which belong to the soule and eternall life, then of those things which belong unto the body and this temporall life.
The special questions of sin in general are these: 1 Whether sin be, or whence it appeareth to be in the world, and in us. 2 What sin is. 3 How many kinds of sins there are. 4 Whence sin is, & what be the causes thereof. 5 What be the effects of sin.
The speciall questions of sin in generall are these: 1 Whether sin be, or whence it appeareth to be in the world, and in us. 2 What sin is. 3 How many kinds of sins there are. 4 Whence sin is, & what be the causes therof. 5 What be the effects of sin.
That sin is not only in the world, but in us also, we are divers ways convinced:1 §12By Gods divine testimony, which pronounceth us all guilty of sin; and we are to give credence unto Gods assertion, sith he is the searcher of hearts, and truest eye-witness of our actions:§2 3By the Law of God sin is fully known, as before in the third and fifth Questions of the Catechism hath been at large declared, according to those texts of Scripture, By the Law cometh the knowledge of sin. The Law causeth wrath; for where no Law is, there is no transgression. The Law entered thereupon, that the offence should abound: I knew not sin, but by the Law. §34By conscience, which convinceth us of sin: for God, besides the written Law, reserved unto us certain general notions and principles of the law of Nature imprinted in our understanding, sufficient to accuse and condemn us. Forasmuch as that which may be known of God is manifest in them. The Gentiles do by nature the things contained in the Law, and show the effect of the Law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another, or excusing. 4. The punishment and death, whereunto all men are subject and enthralled. Nay, our Church-yards, places of burial, and of execution are as so many Sermons of sin; because God, being just, inflicteth not punishment on any but for sin,5 as saith the Scripture: Death went over all men, forasmuch as all men have sinned. Again, The wages of sin is death. Also, Cursed is ⟨p. 49⟩every one that confirmeth not all the words of this law to do them.
THat sin is not only in the world, but in us also, we are divers waies convinced:1
The use of this question is,1 2That we may thence exercise our selves continually in humiliation and repentance: 3That we detest and withstand the outrages of Anabaptists and Libertines, who deny that there is any sin in them; contrary to the express word of God. If we say we have no sin we deceive our selves; and contrary to all experience: For they both commit many things which God in his law pronounceth to be sins,4 howsoever themselves falsely and blasphemously term them the motions of the holy Spirit; and live also in misery, no less subject to death and diseases then other men: which truly, were they no sinners, were flat against that precise rule, Where there is no sin, there is no death.
The use of this question is,1 2That we may thence exercise our selves continually in humiliation and repentance: 3That we detest and withstand the outrages of Anabaptists and Libertines, who deny that there is any sin in them; contrary to the express word of God. If we say we have no sinne we deceive our selves; and contrary to all experience: For they both commit many things which God in his law pronounceth to be sins,4 howsoever themselves falsly and blasphemously tearm them the motions of the holy Spirit; and live also in misery, no lesse subject to death and diseases then other men: which truly, were they no sinners, were flat against that precise rule, Where there is no sin, there is no death.
This doctrine concerning the Creation and fall of man is necessary for the Church, for many causes and uses which it hath. §11. Wee must know that man was created of God without sinne,1 lest God be imagined the authour or cause of sinne: §22. Whereas mans body was fashioned of clay, let us thinke of our frailty that wee be not lifted up with pride. §33. Seeing that the workmanship of God is so admirable in the framing of mans body, and seeing it was created for the ministery of Gods worship, and for God to dwell in, and for everlasting life; let us neither abuse it to dishonesty, neither willingly destroy it, neither make it a stie of Divels; but keeping it chaste and clean, endeavour that it be a temple and instrument of the holy Ghost to worship God: §44. Seeing that God would have mankind to consist of two sexes, each is to have his due place and honour, neither is the weaker to be contemned, or oppressed by tyranny, or lust, or to be entertained with injuries and contumelies, but justly to be governed and protected: §55. But especially, seeing man was created to the image and likenesse of God, this great glory is to be acknowledged and celebrated with thankfull minde, neither through our lewdnesse and malice is the image and likenesse of God to be transformed into the image and likenesse of Satan, neither to be destroyed either in our selves, or others: §66. And seeing it is destroyed by sinne through our own fault, wee must acknowledge and bewaile the greatnesse of this unthankfulnesse, and the evils which followed, by comparing therewith those good things which we have lost. §77. We must earnestly desire the restoring of this felicity and glory: §88. And because the glory and blessednesse, which is restored unto us by the Son of God is greater then that which wee lost in Adam; so much the more must the desire of thankfulnesse and of profiting and increasing in godlinesse be kindled in us: §99. And seeing we heare ⟨p. 48⟩that all things were created for the use of man, and that the dominion over the creatures lost in Adam, is restored unto us in Christ; we must magnifie the bountifulnesse of God toward us: we must aske all things of him, as being our Creatour and soveraigne Lord, who hath the right and power of giving all good things, to whom, and how far he will himselfe;
