A64611:752
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.
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
For if besides that there were another chief good also, that should be either greater, or lesser, or equal to the former chief good: if greater, the former should not be chief, yet should it be God, which were contumelious against God: if lesser, it should not be chief, and so no God: if equal, then neither the one nor the other should be chief, or be God.
For if besides that there were another chief good also, that should be either greater, or lesser, or equall to the former chief good: if greater, the former should not be chief, yet should it be God, which were contumelious against God: if lesser, it should not be chief, and so no God: if equall, then neither the one nor the other should be chief, or be God.
The use of this Question is to teach us, that whereas God is but one;1 therefore no other besides this one God is to be adored or worshipped: neither is any good to be expected from any other save only from him, and to him alone all thanks for all blessings are to be rendered. Obj. Many are called gods in Scripture: 2I have said ye are gods. Many are, and are called gods in heaven and in earth: Moses is called the god of Aaron and Pharaoh: yea, the devil is said to be The god of this world. Ans. 3There is an ambiguity and double signification of this word God, which sometimes signifieth him who is by nature God, and hath his being not from any thing, but from himself, and by himself, §1and all other things are from him: such a God is but one only. §2Sometimes it betokeneth not the very divine, eternal, and immense essence, but a God, either so entitled for some similitude of the divine properties, dignity, and divine office and function:4 or an imaginary and feigned god; such gods are many: §15Judges and magistrates are entitled and called gods, not that they have the divine essence communicated unto them, and are by nature God, but because of their dignity and divine office which they bear in Gods stead; as it is said, By me Kings reign: that is,6 because they are the Deputies and Vicegerents of God, by whom, as by his instruments and servants, he exerciseth his power and judgements here on earth: he therefore doth furnish and arm them with wisdom, fortitude, power, authority, and majesty, as much as is necessary and sufficient to bridle the minds of the multitude, being desirous of licentiousness, and to hold and keep them in fear and obedience: he doth also vouchsafe them the honour of his name, by calling them gods, that the subjects may thereby know, that they have to deal not with men, but with God himself (whose Vicegerents they are) whether they obey their magistrate, or repine against him: according to the Scripture; Whosoever resisteth the power,
The Angels are ministering ⟨p. 170⟩spirits. §312The devil is called the god of this world, for his great potency and power which he hath over men and other creatures by the just judgment of God.§4 3Lastly, Many things are accounted gods in mens fancies and opinion, 4and are so called by men, who worship the creatures as gods. So idols are termed gods by a figurative speech of imitation.5 The gods that have not made the heavens and the earth, shall perish from the earth, and under these heavens. Whose god is their belly. Thou shalt have no other gods before me. But here the question is touching the true God, who is by nature God, and hath his being and his power not from any thing, but from himself, and by himself, and all other things are from him. Such a God is but one only.
The Angels are ministring ⟨p. 170⟩spirits. §312The divell is called the god of this world, for his great potency and power which he hath over men and other creatures by the just judgment of God.§4 3Lastly, Many things are accounted gods in mens fancies and opinion, 4and are so called by men, who worship the creatures as gods. So idols are termed gods by a figurative speech of imitation.
1Essence, in Greek [Greek or Hebrew], as it is used in this doctrine for substance, is a thing subsisting by it self (that is, a thing having a proper being, not sustained in another) although it be communicated to moe. That is said to be communicable, or communicated which is common, or may be made common to moe: that is said to be incommunicable which is not in moe, neither can be affirmed of moe. Mans essence is communicable, and common to many men; but this essence is in general common, not in particular, and in number: that is, the nature and essence of all men is in general one, but not one in number; for every man hath his essence distinct from others, neither are all one man, but many men. But the essence of God is communicable in particular: because the self same Deity in number, and that whole and entire, is common to the three persons, and is the substance of the three persons; and therefore the three persons are that one God who created all things, not three Gods.
1ESsence, in Greek 〈non-Latin alphabet〉, as it is used in this doctrine for substance, is a thing subsisting by it self (that is, a thing having a proper being, not sustained in another) although it be communicated to moe. That is said to be communicable, or communicated which is common, or may be made common to moe: that is said to be incommunicable which is not in moe, neither can be affirmed of moe. Mans essence is communicable, and common to many men; but this essence is in generall common, not in particular, and in number: that is, the nature and essence of all men is in generall one, but not one in number; for every man hath his essence distinct from others, neither are all one man, but many men. But the essence of God is communicable in particular: because the selfe same Deity in number, and that whole and entire, is common to the three persons, and is the substance of the three persons; and therefore the three persons are that one God who created all things, not three Gods.
Subsisting) By which word is signified, that it is not an accident, cogitation, decree, vanishing sound, or any created quality or motion.
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:
The use of this Question is to teach us, that whereas God is but one;1 therfore no other besides this one God is to be adored or worshipped: neither is any good to be expected from any other save only from him, and to him alone all thanks for all blessings are to be rendred. Obj. Many are called gods in Scripture: 2I have said ye are gods. Many are, and are called gods in heaven and in earth: Moses is called the god of Aaron and Pharaoh: yea, the divell is said to be The god of this world. Ans. 3There is an ambiguity and double signification of this word God, which sometimes signifieth him who is by nature God, and hath his being not from any thing, but from himself, and by himself, §1and all other things are from him: such a God is but one only. §2Sometimes it betokeneth not the very divine, eternall, and immense essence, but a God, either so entituled for some similitude of the divine properties, dignity, and divine office and function:4 or an imaginary and fained god; such gods are many: §15Judges and magistrates are entituled and called gods, not that they have the divine essence communicated unto them, and are by nature God, but because of their dignity and divine office which they bear in Gods stead; as it is said, By me Kings reigne: that is,6 because they are the Deputies and Vicegerents of God, by whom, as by his instruments and servants, hee exerciseth his power and judgements here on earth: hee therefore doth furnish and arme them with wisdome, fortitude, power, authority, and majesty, as much as is necessary and sufficient to bridle the mindes of the multitude, being desirous of licentiousnesse, and to hold and keep them in fear and obedience: hee doth also vouchsafe them the honour of his name, by calling them gods, that the subjects may thereby know, that they have to deale not with men, but with God himselfe (whose Vicegerents they are) whether they obey their magistrate, or repine against him: according to the Scripture; Whosoever resisteth the power, 7resisteth the ordinance of God. §28The Angels also are called gods, both for the dignity and excellency of their nature and gifts, power and wisdome, wherein they far surpasse men: as also for the divine office and function which God exerciseth by them in this world, in defending the godly, and punishing the wicked:9 Thou madest him little lower then the gods; that is, then the Angels:
