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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.
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, 4that he might have mercy on all, and every mouth might be stopped. And, God, to shew his wrath, and make his power knowne, suffered with long patience the vessels of wrath prepared to destruction; and that hee might declare the riches of his glory upon the vessels of mercy, which hee hath prepared unto glory.
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.
But it is demanded,1 whether we have not a knowledge of our sin by the Gospel also: For, The Gospel charging us to seek for righteousness, not in our selves, but without our selves, even in Christ, pronounceth us sinners. Therefore by the Gospel also we have knowledge of our sin, and not by the law alone. Answ. The Gospel pronounceth us sinners, but not in special as doth the Law;2 neither doth it purposely teach what, or how manifold sin is, what sin deserveth, &c. which is the property of the Law: but it executeth this function only in general, and less principally, and presupposing the whole doctrine and duty of the Law; as inferior Sciences, which are in order directly one under another, borrow some principles and chief grounds from the Sciences next above them: For after that the Law hath arraigned and convicted us of sin, and proved that we are sinners; the Gospel immediately taketh this principle, and concludeth, that whereas we are sinners in our selves, we must seek for righteousness without our selves in Christ, that we may be saved. So then by these five means we may find that sin is in us:3 1. By Gods own assertion: 2. By Gods law principally, and in special: 3. By the Gospel less principally, and in general: 4. By the touch and sense of conscience: 5. By the punishments which God, being just, inflicteth not but for sin.
But it is demanded,1 whether wee have not a knowledge of our sinne by the Gospel also: For, The Gospel charging us to seek for righteousnesse, not in our selves, but without our selves, even in Christ, pronounceth us sinners. Therefore by the Gospel also wee have knowledge of our sinne, and not by the law alone. Answ. The Gospel pronounceth us sinners, but not in speciall as doth the Law;2 neither doth it purposely teach what, or how manifold sinne is, what sinne deserveth, &c. which is the property of the Law: but it executeth this function onely in generall, and lesse principally, and presupposing the whole doctrine and duty of the Law; as inferiour Sciences, which are in order directly one under another, borrow some principles and chiefe grounds from the Sciences next above them: For after that the Law hath arraigned and convicted us of sin, and proved that wee are sinners; the Gospel immediately taketh this principle, and concludeth, that whereas wee are sinners in our selves, wee must seeke for righteousnesse without our selves in Christ, that wee may be saved. So then by these five meanes wee may finde that sinne is in us:
Sin is a transgression of the law, or, whatsoever is repugnant to the law, that is a defect, 1or an inclination, or action repugnant to the law of God, offending God, and making the creature that sinneth guilty of the everlasting wrath of God, except remission be granted for the Son of God our Mediator. The general nature of sin is a defect▪ 2or an inclination, or action: but to speak properly, a defect is this general nature; and inclination. or actions, are rather the matter of sin. The difference and formal essence of sin, is a repugnancy with the law; which John calleth a transgression of the law. The property, which necessarily cleaveth fast unto it, is the guilt of the creature offending: that is to say, a binding of the offender to temporal and eternal punishments, which is done according to the order of Gods justice. And this is that which they commonly say, that there is a double formality, or two-fold nature of sin;3 repugnancy with the law, and guilt: or, that there are two respects, of which the former is a comparison or a dissimilitude with the law; the other, an ordaining unto punishment. An accidental condition of sin is expressed in these words, Except remission be granted, &c. because it ariseth not out of the nature of sin, but it is by occasion and accident, in respect of sin, that they who believe in Christ are not punished with everlasting death; because (forsooth) sin through Christ is not imputed unto them, but remitted by grace. Now these are called defects: In the understanding, ignorance and doubtfulness of God and his will: In the heart, a privation or want of the love of God and our neighbour, of joy in God, and of an earnest desire and endeavour to obey God according to all his commandments; and an omitting of inward and outward actions, which are commanded by the law of God.4 Corrupt inclinations are said to be stubbornness of the heart and will against the law of God, or against the judgement of the mind as touching honest and dishonest actions: or a proneness and willingness of nature to do those things which God forbiddeth, which evil they call Concupiscence.
SIn is a transgression of the law, or, whatsoever is repugnant to the law, that is a defect,
That these defects and corrupt inclinations are sins, and condemned by God, is proved,1 §12Out of the Law of God, which expressly condemneth these defects and inclinations, when it saith, Cursed is every one that confirmeth not all the words of the Law to do them: and, Thou shalt not covet: which Law also requireth in men the contrary graces and faculties, I mean, a perfect knowledge and love of God and our neighbour.3 Thou shalt love the Lord thy God with all thine heart, &c. This is life eternal, that they know thee to be the only very God, &c. Thou shalt have no other gods before me. §24By many testimonies of Scripture condemning these evils for sins; The frame or imagination of mans heart is evil, even from his youth. The heart is deceitful and wicked above all things. I had not known lust (that is to say, to be sin) unless the Law had said, Thou shalt not lust. §35By the punishments and death of Infants, who although they do neither good nor evil, and offend not after the similitude of Adams transgression; yet they have sin in them, for which death reigneth over them. And this sin is the blindness and frowardness of our nature towards God, of which we have hitherto spoken. 1. Object. That which is not voluntary, neither can be avoided, is not sin, neither deserveth punishment: Defects and inclinations cannot be avoided by us: Therefore they are no sin. Answ. The Major holdeth true in a Civill Court, but not in the judgement of God, before whom, whatsoever is repugnant unto his Law (whether it be in our power to avoid it, or no) is sin, and deserveth punishment. For Scripture teacheth both that the wisdom of the flesh cannot be subject to the Law of God; and that all, who are not subject to the Law, are subject to the wrath of God. 2. Object. Nature is good: But our inclinations and desires are natural: Therefore they are good. Answ. True it is, that Nature is good, if you consider it before the corruption. 6
but not so, if we respect Gods justice. For God oftentimes punisheth sins with sins; which the Apostle especially showeth, Rom. 1.27. 2 Thes 2.11. For God hath power of depriving his creatures of his Spirit; which power his creatures have not.
but not so, if we respect Gods justice. For God oftentimes punisheth sins with sins; which the Apostle especially sheweth, Rom. 1.27. 2 Thes 2.11. For God hath power of depriving his creatures of his Spirit; which power his creatures have not.
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;
That these defects and corrupt inclinations are sins, and condemned by God, is proved,1 §12Out of the Law of God, which expresly condemneth these defects and inclinations, when it saith, Cursed is every one that confirmeth not all the words of the Law to doe them: and, Thou shalt not covet: which Law also requireth in men the contrary graces and faculties, I mean, a perfect knowledge and love of God and our neighbour.3 Thou shalt love the Lord thy God with all thine heart, &c. This is life eternall, that they know thee to be the only very God, &c. Thou shalt have no other gods before mee. §24By many testimonies of Scripture condemning these evils for sinnes; The frame or imagination of mans heart is evill, even from his youth. The heart is deceitfull and wicked above all things. I had not knowne lust (that is to say, to be sin) unlesse the Law had said, Thou shalt not lust. §35By the punishments and death of Infants, who although they doe neither good nor evill, and offend not after the similitude of Adams transgression; yet they have sin in them, for which death reigneth over them. And this sinne is the blindnesse and frowardnesse of our nature towards God, of which we have hitherto spoken. 1. Object. That which is not voluntary, neither can be avoided, is not sinne, neither deserveth punishment: Defects and inclinations cannot be avoided by us: Therefore they are no sinne. Answ. The Major holdeth true in a Civill Court, but not in the judgement of God, before whom, whatsoever is repugnant unto his Law (whether it be in our power to avoid it, or no) is sin, and deserveth punishment. For Scripture teacheth both that the wisdome of the flesh cannot be subject to the Law of God; and that all, who are not subject to the Law, are subject to the wrath of God. 2. Object. Nature is good: But our inclinations and desires are naturall: Therefore they are good. Answ. True it is, that Nature is good, if you consider it before the corruption. 6All things were very good which God made. Even now also Nature is good in respect of the substance, and being of it, and as it was made of God; but not in respect of the quality of it, and as it is corrupted. 3. Object Punishments are not sinnes: But these inclinations and defects are punishments of the first fall: Therefore they are not sinnes. Answ. It is true, that punishments are not sins, if we respect the course of Civill justice;
