A64611:597
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 Gospel sometimes signifieth the doctrine of the promise of grace, and of remission of sins freely to be given for the sacrifice of the Messiah, as yet not manifested in the flesh; and sometimes the doctrine of the Messiah already exhibited. In the latter sense and signification the Gospel hath not been of perpetual continuance, but began with the new Testament: In the former meaning it hath always been extant in the Church; for presently after mans fall it was manifested in Paradise to our first parents, and afterwards spread abroad and expounded by the Patriarchs and Prophets, and finally, at length consummated and absolved by Christ, both in the fulfilling or full performance, as also in a more clear declaration of those things which ⟨p. 129⟩had before time been promised in the old Testament. This is confirmed,§1 2By the records of the Apostles, as of Peter; To whom also give all the Prophets witness, that through his name all that believe in him shall receive remission of sins. Of the which salvation the Prophets enquired and searched. Likewise of Paul; which (Gospel) he had promised afore by his Prophets in the holy Scriptures. Of Christ himself also saying, Had ye believed Moses, ye would have believed me, for he wrote of me. §23The same is manifested by all the promises and prophecies which speak of the Messiah. This is therefore diligently to be marked because God will have us know, that there was and is, from the beginning of the world unto the end, one only doctrine and way of salvation, which is by Christ: Jesus Christ yesterday, and to day, the same also is for ever. 4I am the Way, the Truth and the Life; no man cometh to the Father but by me. Moses wrote of me. How (say you) wrote Moses of Christ? 1. Because he recounteth the promises concerning the Messiah:5 In thy seed shall all nations be blessed. God shall raise up a Prophet &c. A Star shall rise out of Jacob. The Sceptre shall not depart from Judah until Shiloh come. 2. Because he restraineth these promises concerning the Messiah unto a certain family, of which the Messiah was to be born, and to which afterwards the promise of the Messiah was more and more renewed and revealed. 3. The whole Levitical priesthood, and the whole ceremonial worship, as the sacrifices, the oblations, the altar, the temple and other things which Moses described, had a respect, and were referred unto Christ:
1The Gospel sometimes signifieth the doctrine of the promise of grace, and of remission of sins freely to be given for the sacrifice of the Messias, as yet not manifested in the flesh; and sometimes the doctrine of the Messias already exhibited. In the latter sense and signification the Gospel hath not been of perpetuall continuance, but began with the new Testament: In the former meaning it hath alwayes been extant in the Church; for presently after mans fall it was manifested in Paradise to our first parents, and afterwards spread abroad and expounded by the Patriarks and Prophets, and finally, at length consummated and absolved by Christ, both in the fulfilling or full performance, as also in a more cleer declaration of those things which ⟨p. 129⟩had before time been promised in the old Testament. This is confirmed,§1 2By the records of the Apostles, as of Peter; To whom also give all the Prophets witnesse, that through his name all that bele•ve in him shall receive remission of sins. Of the which salvation the Prophets enquired and searched. Likewise of Paul; which (Gospel) he had promised afore by his Prophets in the holy Scriptures. Of Christ himself also saying, Had yee beleeved Moses, ye would have beleeved me, for he wrote of me. §23The same is manifested by all the promises and prophecies which speak of the Messias. This is therefore diligently to be marked because God will have us know, that there was and is, from the beginning of the world unto the end, one onely doctrine and way of salvation, which is by Christ: Jesus Christ yesterday, and to day, the same also is for ever. 4I am the Way, the Truth and the Life; no man cometh to the Father but by me. Moses wrote of me. How (say you) wrote Moses of Christ? 1. Because hee recounteth the promises concerning the Messias:5 In thy seed shall all nations be blessed. God shall raise up a Prophet &c. A Star shall rise out of Jacob. The Scepter shall not depart from Judah untill Shiloh come. 2. Because hee restraineth these promises concerning the Messias unto a certain family, of which the Messias was to be born, and to which afterwards the promise of the Messias was more and more renewed and revealed. 3. The whole Leviticall priesthood, and the whole ceremoniall worship, as the sacrifices, the oblations, the altar, the temple and other things which Moses described, had a respect, and were referred unto Christ:
yea the kingdom also and the kings were a type of Christ and of his kingdom: Wherefore Moses wrote very many things of Christ. Object. 1. But Paul saith, that The Gospel was promised by the Prophets; 1And Peter, that The Prophets prophesied of the grace which should come unto us: 2Wherefore the Gospel hath not been always. Answ. We accept of the whole reason as true, of the Gospel understood and taken in the second signification above rehearsed, that is, of the doctrine of the promise of grace fulfilled by Christ exhibited in the flesh, and of the evidence of this doctrine: for in former ancient times the Gospel indeed was not, but was promised only by the Prophets; to wit,3 1. As concerning the fulfilling of those things which in the old Testament were fore-told of the Messiah. 2. In respect of the more manifest knowledge of the promise of grace. 3. In respect of a more large pouring out of the gifts of the holy Ghost; that is, the Gospel then was not the doctrine of Christ already exhibited, dead, and raised again from the dead, and sitting at the right hand of his Father, as now it is; but it was a preaching of Christ which should hereafter be exhibited, and perform all these things. Notwithstanding, there was a Gospel, that is, some glad tidings of the benefits of the Messiah to come, sufficient to the Fathers to salvation: according as it is said, Abraham saw my day, and rejoiced. To him bear all the Prophets witness, &c. 4Christ is the end of the Law. Object. 2. The same Apostle Paul saith, that The Gospel is the mystery which was kept secret since the world began: and that, In other ages it was not opened unto the sons of men. Answ. This reason hath in it a fallacy of division (as Logicians call it) dis-membring and dis-joining those things which are to be joined: for the Apostle in the same place presently addeth, as it is now; which clause is not to be omitted, because it showeth that in former times it was also known, though not so plainly, and to fewer special men then now it is. It is also a fallacy in affirming that simply to be said so, which was so said but in some respect: for it followeth not that it was simply and merely unknown then, or utterly covered and hidden, because now it is more clearly, and that by more particular persons discerned; for it was known unto the Fathers, though not so distinctly known as it is now unto us:
And hither properly belongeth the distinction and difference of the words [Greek or Hebrew], and [Greek or Hebrew] above expounded. Ob. 3. The Law was given by Moses, grace and truth by Jesus Christ: Therefore the Gospel was not from the beginning. Ans. Grace and truth did appear by Christ exhibited and manifested, to wit, in respect of the fulfilling of the types, and full performance, and plentiful application of those things which of ancient were promised in the old Testament: But hereof it followeth not, that they in the old Testament were destitute of this grace; for unto them also was the same grace effectually applied by Christ, and for Christ, but being as yet ⟨p. 130⟩to be manifested hereafter in the flesh; and therefore more sparingly and faintly then unto us. Whatsoever grace and true knowledge of God was ever in any men, they had it by Christ,1 as the Scripture saith, No man hath seen God at any time: the only begotten Son which is in the bosom of the Father, he hath declared him unto us. No man cometh to the Father but by me. Without me ye can do nothing. Repl. But he saith, The law was given by Moses: Therefore not the Gospel. Ans. The law is said to be given by Moses, because this was chiefly belonging to his office, that he should publish the law; though withal he taught the Gospel, albeit more obscurely and sparingly, as hath been already proved; But it was Christs chief function to publish the Gospel; albeit he also taught the law, but not principally, as did Moses: for he purged the moral law from corruptions by rightly interpreting it, and did write it by the working of his holy Spirit in the hearts of men; he fulfilled the ceremonial law, and together with the judicial law abrogated the same.
And hither properly belongeth the distinction and difference of the words 〈non-Latin alphabet〉, and 〈non-Latin alphabet〉 above expounded. Ob. 3. The Law was given by Moses, grace and truth by Jesus Christ: Therefore the Gospel was not from the beginning. Ans. Grace and truth did appear by Christ exhibited and manifested, to wit, in respect of the fulfilling of the types, and ful performance, and plentiful application of those things which of ancient were promised in the old Testament: But hereof it followeth not, that they in the old Testament were destitute of this grace; for unto them also was the same grace effectually applyed by Christ, and for Christ, but being as yet
1The Law and the Gospel agree in this, that each doctrine proceeded from God, and that in both of them is entreated of the nature of God, and of his will and works: howbeit, there is a very great difference between them both;2 In their revealings, or in the manner of their revealing. The knowledge of the Law was grafted and engendered in the minds of men in the very creation, and therefore is known unto all, although there were no more revealing of it: The Gentiles have the effect of the law written in their hearts. The Gospel is not known by nature, but is peculiarly revealed from heaven to the Church alone by Christ our Mediator:3 For no creature could have seen or hoped for that mitigation of the law touching satisfaction for our sins by another (of which we have before entreated) except the Son had revealed it:4 No man knoweth the Father but the Son and he to whom the Son will reveal him. Flesh and blood hath not revealed it unto thee. The only begotten Son which is in the bosom of the Father, he hath declared him. §25In the very kind of doctrine, or in the subject or matters which they deliver; for the law teacheth us what we ought to be, and what we stand bound to perform to God; but it administereth us no ability of performing this duty, neither pointeth it out the means by which we may become such as it requireth us to be: but the Gospel showeth the means whereby we may be made such as the law requireth: for it offereth unto us the promise of grace touching Christs righteousness imputed unto us by faith, no otherwise then if it were properly our own, teaching us, that we by this imputation of Christs righteousness, are reputed just before God.6 The Law saith, Restore that thou owest. Do this and live. The Gospel saith, Only believe. §37In the promises: the Law promiseth life to them that are just and righteous in themselves, or with a condition of our own righteousness, and perfect obedience performed by us; He that doth them shall live in them. If thou wilt enter into life, keep the commandments. The Gospel promiseth the same life to them that are justified by faith in Christ, or with condition of another's righteousness, to wit, Christs, applied unto us by faith. Neither for these respects are the Law and the Gospel at odds one with the other: for albeit the Law will that thou keep the commandments, if thou wilt enter into life;
yet doth it not shut thee from everlasting life if another fulfil the Law for thee: for it verily setteth down one way of satisfying for sins, namely, by thy self; but it doth not exclude the other, that is, satisfying by another, as hath been heretofore showed.§4 1In effects: The Law without the Gospel is the letter which killeth, and the ministry of death: By the Law cometh the knowledge of sin. The Law causeth wrath, &c. and, The letter killeth. By the letter is understood the outward preaching and bare knowledge of those things which we ought to do: for it teacheth indeed our duty, and that righteousness which God requireth at our hands; but it doth not make us able to perform that righteousness, neither doth it show us any hope to attain thereunto by another, but rather accuseth and condemneth our righteousness. The Gospel is the ministry of life,2 and of the Spirit; that is, it hath the forcible operation of ⟨p. 131⟩the holy Ghost adjoined, and doth quicken; because by it the holy Ghost, as by an instrument, worketh faith and life in the elect:3 The Gospel is the power of God unto salvation to every one that believeth.
yet doth it not shut thee from everlasting life if another fulfill the Law for thee: for it verily setteth downe one way of satisfying for sins, namely, by thy selfe; but it doth not exclude the other, that is, satisfying by another, as hath been heretofore shewed.§4 1In effects: The Law without the Gospel is the letter which killeth, and the ministery of death: By the Law cometh the knowledge of sin. The Law causeth wrath, &c. and, The letter killeth. By the letter is understood the outward preaching and bare knowledge of those things which we ought to do: for it teacheth indeed our duty, and that righteousnesse which God requireth at our hands; but it doth not make us able to performe that righteousnesse, neither doth it shew us any hope to attain thereunto by another, but rather accuseth and condemneth our righteousnesse. The Gospel is the ministery of life,
1It was said in the definition of the Gospel, and in the third difference between the Law and the Gospel, that the Gospel requireth both faith and repentance, or new obedience, and so is the preaching both of remission of sins, and of repentance. Against this Flaccius Sectaries keep a stir, and reason after this sort: Ob. There is no precept or commandment belonging to the Gospel, but to the Law: The preaching of repentance is a precept or commandment: Therefore the preaching of repentance belongeth not to the Gospel, but to the Law. Ans. We deny the Major, if it be generally meant: for this precept is proper unto the Gospel, that it commandeth us to believe it, to embrace the benefit of Christ, and now being justified, to begin new obedience, or that righteousness which the law requireth of us. Repl. Yea, but the law also willeth us to believe God: Therefore it is not proper unto the Gospel to command us to believe. Ans.2 Both the Law and the Gospel commandeth faith and conversion to God, but diversly; The Law only in general commandeth us to believe God, or to give credit to all his promises, commandments, and threatenings, and that with a denouncing of punishment except we do it: the Law saith, Believe every word of God; it willeth therefore that we believe and obey this commandment also, by which God in the Gospel commandeth us to return unto him, and to believe in Christ.3 But the Gospel in special and expressly willeth us to embrace by faith the promise of grace by Christ, and to return unto God; that is, saith not in general, Believe all the promises and denouncings of God, &c. (for that it leaveth unto the Law:) but it saith plainly and expressly, Believe this promise; to wit, that thy sins are pardoned thee, and that thou art received of God into favour by and for Christ; and return unto God. Further, it exhorteth us both inwardly and outwardly by the holy Spirit, and by the word, That we walk worthy of the Gospel; that is, do such works as are pleasing to God; but this it doth only in general, not prescribing in particular, Thou shalt do this or that, but leaveth this unto the Law: as contrariwise it saith not in general, believe all Gods promises, leaving this to the Law; but in special saith, Believe this promise; Fly unto Christ, and thy sins shall be forgiven thee.
The proper effects of the Gospel are, 1. Faith: because Faith is by hearing, 1and hearing by the word of God. The Gospel is the ministration of the Spirit, the power of God unto salvation. 2. Through faith our whole conversion unto God, justification, regeneration, and salvation: for by faith, as by the instrument, whole Christ, together with all his benefits is received.
THe proper effects of the Gospel are, 1. Faith: because Faith is by hearing, 1and hearing by the word of God. The Gospel is the ministration of the Spirit, the power of God unto salvation. 2. Through faith our whole conversion unto God, justification, regeneration, and salvation: for by faith, as by the instrument, whole Christ, together with all his benefits is received.
The truth and certainty of the Gospel appeareth, 1. By the testimony of the holy Ghost. 2. By the prophesies which have been uttered by the Prophets and other holy men. 3. By the fulfilling of those prophesies, which were accomplished in the new Testament. 4. By the miracles whereby the doctrine of the Gospel was confirmed. 5. By the end or property of the doctrine of the Gospel; because that alone showeth the way how to escape sin and death, and ministereth sound comfort unto afflicted consciences.
THe truth and certainty of the Gospel appeareth, 1. By the testimony of the holy Ghost. 2. By the prophesies which have been uttered by the Prophets and other holy men. 3. By the fulfilling of those prophesies, which were accomplished in the new Testament. 4. By the miracles whereby the doctrine of the Gospel was confirmed. 5. By the end or property of the doctrine of the Gospel; because that alone sheweth the way how to escape sin and death, and ministreth sound comfort unto afflicted consciences.
yea the kingdome also and the kings were a type of Christ and of his kingdome: Wherefore Moses wrote very many things of Christ. Object. 1. But Paul saith, that The Gospel was promised by the Prophets; 1And Peter, that The Prophets prophesied of the grace which should come unto us: 2Wherefore the Gospel hath not been alwayes. Answ. Wee accept of the whole reason as true, of the Gospel understood and taken in the second signification above rehearsed, that is, of the doctrine of the promise of grace fulfilled by Christ exhibited in the flesh, and of the evidence of this doctrine: for in former ancient times the Gospel indeed was not, but was promised onely by the Prophets; to wit,3 1. As concerning the fulfilling of those things which in the old Testament were fore-told of the Messias. 2. In respect of the more manifest knowledge of the promise of grace. 3. In respect of a more large powring out of the gifts of the holy Ghost; that is, the Gospel then was not the doctrine of Christ already exhibited, dead, and raised again from the dead, and sitting at the right hand of his Father, as now it is; but it was a preaching of Christ which should hereafter be exhibited, and perform all these things. Notwithstanding, there was a Gospel, that is, some glad tidings of the benefits of the Messias to come, sufficient to the Fathers to salvation: according as it is said, Abraham saw my day, and rejoyced. To him bear all the Prophets witnesse, &c. 4Christ is the end of the Law. Object. 2. The same Apostle Paul saith, that The Gospel is the mystery which was kept secret since the world began: and that, In other ages it was not opened unto the sons of men. Answ. This reason hath in it a fallacie of division (as Logicians call it) dis-membring and dis-joyning those things which are to be joyned: for the Apostle in the same place presently addeth, as it is now; which clause is not to be omitted, because it sheweth that in former times it was also known, though not so plainly, and to fewer speciall men then now it is. It is also a fallacy in affirming that simply to be said so, which was so said but in some respect: for it followeth not that it was simply and meerly unknown then, or utterly covered and hidden, because now it is more cleerly, and that by more particular persons discerned; for it was known unto the Fathers, though not so distinctly known as it is now unto us:5
1THe Law and the Gospel agree in this, that each doctrine proceeded from God, and that in both of them is entreated of the nature of God, and of his will and works: howbeit, there is a very great difference between them both;2 In their revealings, or in the manner of their revealing. The knowledge of the Law was graffed and engendred in the minds of men in the very creation, and therefore is known unto all, although there were no more revealing of it: The Gentiles have the effect of the law written in their hearts. The Gospel is not known by nature, but is peculiarly revealed from heaven to the Church alone by Christ our Mediatour:3 For no creature could have seen or hoped for that mitigation of the law touching satisfaction for our sins by another (of which we have before entreated) except the Son had revealed it:4 No man knoweth the Father but the Son and he to whom the Son will reveal him. Flesh and bloud hath not revealed it unto thee. The only begotten Son which is in the bosome of the Father, he hath declared him. §25In the very kind of doctrine, or in the subject or matters which they deliver; for the law teacheth us what we ought to be, and what we stand bound to perform to God; but it administreth us no ability of performing this duty, neither pointeth it out the means by which we may become such as it requireth us to be: but the Gospel sheweth the means whereby wee may be made such as the law requireth: for it offereth unto us the promise of grace touching Christs righteousnesse imputed unto us by faith, no otherwise then if it were properly our own, teaching us, that we by this imputation of Christs righteousnesse, are reputed just before God.6 The Law saith, Restore that thou owest. Do this and live. The Gospel saith, Only beleeve. §37In the promises: the Law promiseth life to them that are just and righteous in themselves, or with a condition of our own righteousnesse, and perfect obedience performed by us; He that doth them shall live in them. If thou wilt enter into life, keep the commandements. The Gospel promiseth the same life to them that are justified by faith in Christ, or with condition of anothers righteousnesse, to wit, Christs, applied unto us by faith. Neither for these respects are the Law and the Gospel at ods one with the other: for albeit the Law will that thou keep the commandements, if thou wilt enter into life;
