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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.
Incomprehensible.) 1. In our cogitation, and the cogitation of any creature. 2. In the unmeasurablenesse of his essence. 3. By communication of the essence, which is in such sort the very substance of the three persons of the Divinity, that it remaineth in number one and the same.
Most perfect in himself.) 1. Sole possessor of all blessedness. 2. And that in himself, and of himself. 3. with sufficiency to replenish all other things. Object. 1. The Lord hath made all things for himself. 1Answ. Not to aid himself by them, but to communicate himself to them. Object. 2. He useth the creatures ministry in accomplishing many of his works. Answ. Not as needing, but honouring the creature. Object. 3. We yield him worship. Answ. It is our debt, his due, and the issue is our good and benefit alone. Object. 4. To whom is given that which is due unto him, to him something cometh thereby more then he had before. Answ. This assertion is false of that which is due by order of justice, and pertaineth to the ⟨p. 167⟩felicity of the giver. Obj. 5. God rejoiceth in our obedience. Ans. He doth so; our obedience being an object not an efficient cause of his rejoicing.
Most perfect in himself.) 1. Sole possessor of all blessednesse. 2. And that in himselfe, and of himself. 3. with sufficiency to replenish all other things. Object. 1. The Lord hath made all things for himself. 1Answ. Not to aid himselfe by them, but to communicate himselfe to them. Object. 2. Hee useth the creatures ministery in accomplishing many of his works. Answ. Not as needing, but honouring the creature. Object. 3. Wee yeeld him worship. Answ. It is our debt, his due, and the issue is our good and benefit alone. Object. 4. To whom is given that which is due unto him, to him something cometh thereby more then hee had before. Answ. This assertion is false of that which is due by order of justice, and pertaineth to the ⟨p. 167⟩felicity of the giver. Obj. 5. God rejoyceth in our obedience. Ans. He doth so; our obedience being an object not an efficient cause of his rejoycing.
Unchangeable.) 1. In his essence. 2. In his will. 3. In place, because he is immense, and filleth all things. Object. 1. God repenteth him of things done. Ans. To repent, and such like humane affections are attributed to God by Anthropopathy, or after the manner of men. Object. 2. He promiseth and threateneth that which he performeth not at all. Ans. True; but a condition and exception is always understood. Object. 3. He dependeth on a changeable condition. Ans. To wit, changeable in respect of mans will, but not of Gods decree and counsel. Object. 4. He changeth his precepts, observances and works. Ans. Namely, according to his everlasting decree.
Unchangeable.) 1. In his essence. 2. In his will. 3. In place, because he is immense, and filleth all things. Object. 1. God repenteth him of things done. Ans. To repent, and such like humane affections are attributed to God by Anthropopathy, or after the manner of men. Object. 2. He promiseth and threatneth that which he performeth not at all. Ans. True; but a condition and exception is alwaies understood. Object. 3. He dependeth on a changeable condition. Ans. To wit, changeable in respect of mans will, but not of Gods decree and counsell. Object. 4. He changeth his precepts, observances and works. Ans. Namely, according to his everlasting decree.
Omnipotent.) 1. He can do, and doth all things which he still. 2. And that at his beck, without difficulty. 3. As having all things in his own power. Object. Many things he cannot do. Ans. They are then the works of impotency and imperfection, as to lie, to die.
Of exceeding wisdom.) 1. In beholding and understanding himself, and perceiving at once the whole order of his mind and nature, which he doth perpetually, and exceeding perfectly. 2. In being the cause of all knowledge in Angels and men.
Of exceeding wisdome.) 1. In beholding and understanding himselfe, and perceiving at once the whole order of his minde and nature, which hee doth perpetually, and exceeding perfectly. 2. In being the cause of all knowledge in Angels and men.
Of exceeding goodness.) 1. Because Gods whole nature is such as is revealed in the Law and the Gospel. 2. Because he is the cause and rule of all good in his creatures. 3. Because he is the most supreme good. 4. Because he is the very essence of goodness.
Of exceeding goodnesse.) 1. Because Gods whole nature is such as is revealed in the Law and the Gospel. 2. Because he is the cause and rule of all good in his creatures. 3. Because hee is the most supreme good. 4. Because he is the very essence of goodnesse.
Just.) 1. In respect of his general justice and righteousness, whereby he willeth and worketh unchangeably such things as he hath commanded in his Law. 2. In respect of his particular justice, whereby he immutably dispenseth aright rewards and punishments. In that he is the rule of righteousness, and square of uprightness in his creatures. Object. 1. He doth good to the evil, and heapeth evils on the good. Answ. He doth; but not finally, but only for a time. Object. 2. He doth not punish the wicked out of hand. Answ. For he providently deferreth their punishments for special occasions best known to himself. Object. 3. No harm should ever be done to the good. Answ. Not to those which are perfectly good, which we in this life are not. Object. 4. He doth something contrary to his law. Answ. He abridgeth certainly something from his general will by his special will. Object. 5. He giveth to men of equal condition unequal rewards. Answ. Yet giveth he to each of them that which no way is their due. Repl. They are due by order of justice. Ans. God is bound unto no man. Repl. Promise is a debt. Ans. The promise of creatures, not of God the Creator.
Just.) 1. In respect of his generall justice and righteousnesse, whereby hee willeth and worketh unchangeably such things as he hath commanded in his Law. 2. In respect of his particular justice, whereby he immutably dispenseth aright rewards and punishments. In that he is the rule of righteousnesse, and square of uprightnesse in his creatures. Object. 1. Hee doth good to the evill, and heapeth evils on the good. Answ. Hee doth; but not finally, but onely for a time. Object. 2. Hee doth not punish the wicked out of hand. Answ. For he providently deferreth their punishments for speciall occasions best known to himself. Object. 3. No harm should ever be done to the good. Answ. Not to those which are perfectly good, which wee in this life are not. Object. 4. Hee doth something contrary to his law. Answ. He abridgeth certainly something from his generall will by his speciall will. Object. 5. Hee giveth to men of equall condition unequall rewards. Answ. Yet giveth he to each of them that which no way is their due. Repl. They are due by order of justice. Ans. God is bound unto no man. Repl. Promise is a debt. Ans. The promise of creatures, not of God the Creatour.
True.) 1. Because he hath the true and certain knowledge of all things. 2. Because he neither willeth, nor speaketh things repugnant or contrary. 3. Because he feigneth nothing, nor deceiveth any man. 4. Because he never changeth his mind. 5. Because he ratifieth his sayings by the events of things. 6. Because he enjoineth and prescribeth truth to be kept of all. Object. 1. He fore-telleth that which he will not have done. Ans. He fore-telleth that it shall come to pass, but conditionally. Object. 2. He deceiveth the Prophets. Answ. That is,1 he in his just judgment delivereth them up to the devil to be seduced.
True.) 1. Because he hath the true and certain knowledge of all things. 2. Because he neither willeth, nor speaketh things repugnant or contrary. 3. Because he faineth nothing, nor deceiveth any man. 4. Because he never changeth his mind. 5. Because he ratifieth his sayings by the events of things. 6. Because he enjoyneth and prescribeth truth to be kept of all. Object. 1. Hee fore-telleth that which hee will not have done. Ans. He fore-telleth that it shall come to passe, but conditionally. Object. 2. He deceiveth the Prophets. Answ. That is,1 he in his just judgment delivereth them up to the divell to be seduced.
Chaste.) 1. By reason of the exceeding purity of his nature. 2. Because he is the lover and author of chastity. 3. Because he doth most severely detest and punish all uncleanness, both internal and external. 4. Because by this notable note of difference he distinguisheth himself from unclean spirits and filthy devils:1 This is the will of God, even your sanctification, and that ye should abstain from fornication: That every one of you should know how to possess his vessel in holiness and honour, &c. 2Ye shall not defile your selves in any of these things; for in all these the nations are defiled.
Chaste.) 1. By reason of the exceeding purity of his nature. 2. Because he is the lover and author of chastity. 3. Because he doth most severely detest and punish all uncleannesse, both internall and externall. 4. Because by this notable note of difference he distinguisheth himself from unclean spirits and filthy divels:1 This is the will of God, even your sanctification, and that ye should abstain from fornication: That every one of you should know how to possesse his vessell in holinesse and honour, &c. 2Ye shall not defile your selves in any of these things; for in all these the nations are defiled.
Merciful.) 1. In that he will that all be saved. 2. For that he deferreth punishment, and inviteth all to repentance. 3. In that he applieth himself to our infirmity. 4. In that he delivereth the elect. 5. In that he gave his Son to die for them. 6. In that he promiseth and performeth all these things of his own free ⟨p. 168⟩goodness. 7. In that he doth good unto the unworthy, and his very enemies. Object. 1. Mercy is a kind of grief or sorrow. Ans. It is so in men, but not in God. Ob. 2. He rejoiceth in revenge. 1Ans. As far forth as it is an execution of his justice. Ob. 3. He denieth mercy to the wicked. Ans. to the unrepentant. Object. 4. He saveth not all when he may. Ans. To wit, that with his mercy he may declare his justice. Ob. 5. He receiveth none to mercy without satisfaction. Ans. No verily; but yet of his free mercy bestoweth his Sons satisfaction on us.
Mercifull.) 1. In that hee will that all be saved. 2. For that hee deferreth punishment, and inviteth all to repentance. 3. In that he applyeth himself to our infirmity. 4. In that hee delivereth the elect. 5. In that hee gave his Son to die for them. 6. In that he promiseth and performeth all these things of his own free ⟨p. 168⟩goodnesse. 7. In that he doth good unto the unworthy, and his very enemies. Object. 1. Mercy is a kind of griefe or sorrow. Ans. It is so in men, but not in God. Ob. 2. He rejoyceth in revenge. 1Ans. As far forth as it is an execution of his justice. Ob. 3. He denieth mercy to the wicked. Ans. to the unrepentant. Object. 4. He saveth not all when he may. Ans. To wit, that with his mercy he may declare his justice. Ob. 5. He receiveth none to mercy without satisfaction. Ans. No verily; but yet of his free mercy bestoweth his Sons satisfaction on us.
Bountiful.) 1. Because he createth and governeth all things. 2. Because he doth good unto all. 3. Yea, to the wicked. 4. Of his free love towards all creatures. 5. But especially towards man. 6. And amongst men, chiefly to his Church. 7. And herein also towards his chosen, giving them eternal life and glory. Object. 1. He is angry. Ans. True, with the corruption of the creature, not with the creature it self, and the nature and substance thereof. Object. 2. He afflicteth men. Ans. Namely, the impenitent.
Bountifull.) 1. Because he createth and governeth all things. 2. Because he doth good unto all. 3. Yea, to the wicked. 4. Of his free love towards all creatures. 5. But especially towards man. 6. And amongst men, chiefly to his Church. 7. And herein also towards his chosen, giving them eternall life and glory. Object. 1. He is angry. Ans. True, with the corruption of the creature, not with the creature it self, and the nature and substance thereof. Object. 2. He afflicteth men. Ans. Namely, the impenitent.
Most free.) 1. Free from all fault, misery, bond, subjection, constraint. 2. In that he doth will and execute all things most freely and justly, when, as much, and in what manner he will. Object. 1. Second causes work necessarily, and yet work not without God. Ans. They work by a necessity of consequent, and only conditional. Object. 2. God is necessarily good. Ans. Questionless, but yet by a necessity of unchangeableness, not of constraint. Object. 3. What he hath once decreed, he necessarily willeth. Answ. He necessarily willeth it, because he will not alter his decree, not by constraint. Obj. 4. His will is not done sometimes; as, How often would I, and thou wouldst not? 1Ans. He would, that is, in his will apparent to the conceit and judgment of man, not in his determinate secret counsel.
Most free.) 1. Free from all fault, misery, bond, subjection, constraint. 2. In that hee doth will and execute all things most freely and justly, when, as much, and in what manner he will. Object. 1. Second causes work necessarily, and yet work not without God. Ans. They work by a necessity of consequent, and only conditionall. Object. 2. God is necessarily good. Ans. Questionlesse, but yet by a necessity of unchangeablenesse, not of constraint. Object. 3. What hee hath once decreed, hee necessarily willeth. Answ. He necessarily willeth it, because he will not alter his decree, not by constraint. Obj. 4. His will is not done sometimes; as, How often would I, and thou wouldst not? 1Ans. He would, that is, in his will apparent to the conceit and judgment of man, not in his determinate secret counsell.
Angry with sin.) Horribly detesting and punishing all sin with temporal and eternal pain.
Angry with sin.) Horribly detesting and punishing all sin with temporall and eternall pain.
1Albeit God in the beginning did as certainly declare unto mankind, that he is but one only, as what he is: yet the world, by the guile and deceit of the devil (going about to spoil God of his honour, and to bear and vaunt himself for God, and to destroy mankind for the hatred he beareth unto God) and through their own blindness and malice revolting from Gods divine manifestations, and from the doctrine of our first fathers, have in horrible madness forged a multitude of gods, yielding divine honours partly to creatures, partly to imaginary gods, and forgetting the true God, or desiring to join and couple other gods with him. And whereas there is no greater bond then whereby the creature is bound to honour the Creator; and therefore no more grievous sin then to obscure the glory due unto God, or to convey it over to any other: God, that he might meet with this sacrilege, hath often testified and witnessed in his word, That there is but one God, not many; that is, that there is but one divine Essence, eternal, of infinite power, wisdom and goodness, Creator, Preserver, and Ruler of all things. And this is proved,2 first, by express testimonies of Scripture: Hear, O Israel, the Lord our God is Lord only. Behold now, for I am he, and there is no god with me. I am the first, and I am the last, and without me there is no God. We know that an idol is nothing in the world, and that there is no other God but one. One Lord, one faith, one God and Father of all. One God, one Mediator between God and man, which is the man Christ Jesus. The like proofs hereof may be read, Deut. 4.35. Psalm 18.31. Isa. 37.16. & 45.21. Hos. 13.4. Mal. 2.10. Mat. 12.32. Rom. 3.30.
1Secondly, it is confirmed by reason and argument: §11. There is but one only God, whom the Church also worshippeth, who is manifested unto the world by infallible and undoubted restimonies2 namely, such miracles, prophesies, and other works as cannot be done but by an omnipotent nature. Who is like me, that shall call that which is past, and shall declare it, and set it in order? &c. Among the gods there is none like unto thee, O Lord: there is not one that can do as thou dost. 2 §2. He who alone ⟨p. 169⟩reigneth over all, and alone governeth all things; and therefore hath sole supreme sovereignty and majesty, can be but one: But the majesty of God only is supreme,3 and so great, that no greater can either be, or be imagined: I am the Lord, this is my name, and my glory will I not give to another. Unto God only wise be honour, &c. Thou art worthy, O Lord, to receive glory, & honour, and power; for thou hast created all things. §33. That which hath greatest perfection can be but one; for he who hath the whole,4 and all alone, is absolutely perfect: Now God is most perfect, seeing he is the cause of all that is good in nature: Therefore nothing is more absurd, then to imagine any thing to be God which is not most great, and most perfect: Lord, who is like unto thee? §454. There is but one thing omnipotent; for were there many, they should have power to hinder one the other, and for this cause should become not omnipotent.6 By this argument the Monarchy of the world is in Daniel restrained unto one God, when it is said,7
1ALbeit God in the beginning did as certainly declare unto mankind, that he is but one only, as what he is: yet the world, by the guile and deceit of the divell (going about to spoile God of his honour, and to bear and vaunt himself for God, and to destroy mankind for the hatred hee beareth unto God) and through their own blindnesse and malice revolting from Gods divine manifestations, and from the doctrine of our first fathers, have in horrible madnesse forged a multitude of gods, yeelding divine honours partly to creatures, partly to imaginary gods, and forgetting the true God, or desiring to joyn and couple other gods with him. And whereas there is no greater bond then whereby the creature is bound to honour the Creatour; and therefore no more grievous sin then to obscure the glory due unto God, or to conveigh it over to any other: God, that he might meet with this sacriledge, hath often testified and witnessed in his word, That there is but one God, not many; that is, that there is but one divine Essence, eternall, of infinite power, wisdome and goodnesse, Creatour, Preserver, and Ruler of all things. And this is proved,2 first, by expresse testimonies of Scripture: Hear, O Israel, the Lord our God is Lord only. Behold now, for I am he, and there is no god with me. I am the first, and I am the last, and without me there is no God. Wee know that an idol is nothing in the world, and that there is no other God but one. One Lord, one faith, one God and Father of all. One God, one Mediatour between God and man, which is the man Christ Jesus. The like proofes hereof may be read, Deut. 4.35. Psalm 18.31. Isa. 37.16. & 45.21. Hos. 13.4. Mal. 2.10. Mat. 12.32. Rom. 3.30. Gal. 3.20.
1Secondly, it is confirmed by reason and argument: §11. There is but one only God, whom the Church also worshippeth, who is manifested unto the world by infallible and undoubted restimonies2 namely, such miracles, prophesies, and other works as cannot be done but by an omnipotent nature. Who is like mee, that shall call that which is past, and shall declare it, and set it in order? &c. Among the gods there is none like unto thee, O Lord: there is not one that can do as thou dost. 2 §2. He who alone ⟨p. 169⟩reigneth over all, and alone governeth all things; and therefore hath sole supreme soveraignty and majesty, can be but one: But the majesty of God only is supreme,3 and so great, that no greater can either be, or be imagined: I am the Lord, this is my name, and my glory will I not give to another. Unto God only wise be honour, &c. Thou art worthy, O Lord, to receive glory, & honour, and power; for thou hast created all things. §33. That which hath greatest perfection can be but one; for he who hath the whole,4 and all alone, is absolutely perfect: Now God is most perfect, seeing he is the cause of all that is good in nature: Therefore nothing is more absurd, then to imagine any thing to be God which is not most great, and most perfect: Lord, who is like unto thee? §454. There is but one thing omnipotent; for were there many, they should have power to hinder one the other, and for this cause should become not omnipotent.6 By this argument the Monarchy of the world is in Daniel restrained unto one God, when it is said,7 None can stay his hand, or resist his will. §55. If we suppose and put moe gods, either each of them wil be too weak to rule all, and so imperfect, and not worthy the name and title of divinity;8 or one will suffice for the guiding of the whole world, and so the rest shall be idle, superfluous, and needlesse: But it is absurd to imagine God to be such a one as sufficeth not for the wielding and managing of all things; or such a one as is superfluous and idle: Wherefore there must needs be but one God, that he alone may suffice for all. §66. There can be but one infinite; for if there were moe infinites, none should be present every where, and rule all:9 Wherefore there cannot be more, but one only God, which is infinite. §77. There is but one first cause of all things: God is that first cause: Therefore he is but one.10 §88. There can be but one only chief good:
