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The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1The order and preservation of Common-weals. He that ordereth and settleth the Empires and States of the whole world, preserveth and maintaineth them against the power, hatred, sleights, furies of devils, tyrants, and wicked men (which are far moe in number then the good, and wish rather the suppression, then the maintenance of laws,) and at his pleasure altereth and translateth them; it must needs be that he taketh care of, and guideth the affairs, counsels, and actions of men: But it is God, who alone is able to perform, and doth perform these things; for none, besides him, is mightier then the devil; and the order of Common-weals and Kingdoms doth always continue: Therefore God governeth all things by his providence. By me Kings reign, and Princes decree justice. 2That living men may know, that the most High hath power over the kingdom of men, and giveth it to whomsoever he will, and appointeth over it the most abject among men. And Tully saith in a certain Oration,3 Common-weals are governed far more by the aid and assistance of God, then by mans reason and counsel.
1The order and preservation of Common-weals. He that ordereth and setleth the Empires and States of the whole world, preserveth and maintaineth them against the power, hatred, sleights, furies of divels, tyrants, and wicked men (which are far moe in number then the good, and wish rather the suppression, then the maintenance of lawes,) and at his pleasure altereth and translateth them; it must needs be that he taketh care of, and guideth the affairs, counsels, and actions of men: But it is God, who alone is able to perform, and doth perform these things; for none, besides him, is mightier then the divell; and the order of Common-weales and Kingdoms doth alwaies continue: Therefore God governeth all things by his providence. By me Kings reign, and Princes decree justice. 2That living men may know, that the most High hath power over the kingdome of men, and giveth it to whomsoever hee will, and appointeth over it the most abject among men. And Tully saith in a certain Oration,3 Common-weals are governed far more by the aid and assistance of God, then by mans reason and counsell.
1The virtues and singular gifts, or heroical instincts, and the excellency of Artificers, ⟨p. 196⟩which God bestoweth for the universal good and preservation of mans society. And these things are far greater, then that they can proceed from a thing merely sensible, without understanding; and more excellent, then that they should be given of nothing, or gotten by men: nay rather, when God will do things for the preserving of mans society, he giveth us men endued with heroical and noble virtues, inventers of arts and sciences, Princes valiant, good, and wise, and other the like fit and able instruments: and contrary, when he will punish us for our deserts, he taketh away again such profitable and preserving instruments from us: Therefore there is some disposer of these good things, and so the governor of humane affairs: The Lord stirred up the spirit of Cyrus. 2The Lord taketh away the strong man, and the man of war, the judge, and the prophets. He giveth wisdom to the wise, and understanding to those that understand.
1The vertues and singular gifts, or heroicall instincts, and the excellency of Artificers, ⟨p. 196⟩which God bestoweth for the universall good and preservation of mans society. And these things are far greater, then that they can proceed from a thing meerly sensible, without understanding; and more excellent, then that they should be given of nothing, or gotten by men: nay rather, when God will do things for the preserving of mans society, hee giveth us men indued with heroicall and noble vertues, inventers of arts and sciences, Princes valiant, good, and wise, and other the like fit and able instruments: and contrary, when he will punish us for our deserts, he taketh away again such profitable and preserving instruments from us: Therefore there is some disposer of these good things, and so the governour of humane affairs: The Lord stirred up the spirit of Cyrus. 2The Lord taketh away the strong man, and the man of war, the judge, and the prophets. He giveth wisdome to the wise, and understanding to those that understand.
1The prediction and signification of events, or of things to come, and the execution or accomplishment thereof. He that of himself doth fore-show certainly unto men things to come, doth not only fore-see those things, but also causeth them, and hath the whole nature of things so in his power, that nothing can be done without his will and pleasure: But God alone doth of himself certainly fore-show things to come: Therefore he doth not only fore-see them, but also causeth them, either by his own proper effecting them or permitting them to be effected by others; and therefore governeth humane affairs:2 Hath he said, and shall he not do it? And Tully saith, Are there gods, and do they not signify or fore-tell things?
1The prediction and signification of events, or of things to come, and the excecution or accomplishment thereof. He that of himself doth fore-shew certainly unto men things to come, doth not only fore-see those things, but also causeth them, and hath the whole nature of things so in his power, that nothing can be done without his will and pleasure: But God alone doth of himself certainly fore-shew things to come: Therefore he doth not only fore-see them, but also causeth them, either by his own proper effecting them or permitting them to be effected by others; and therefore governeth humane affairs:2 Hath he said, and shall he not do it? And Tully saith, Are there gods, and do they not signifie or fore-tell things?
1All things in the whole world, both great and small, are not only ordained, but are also done, and tend to their certain and appointed ends: Therefore it is God, who by his wisdom and power, as he destineth all things to their ends, so also doth bring them thereunto:2 Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.
1All things in the whole world, both great and small, are not onely ordained, but are also done, and tend to their certain and appointed ends: Therefore it is God, who by his wisdome and power, as hee destineth all things to their ends, so also doth bring them thereunto:2 Man liveth not by bread onely, but by every word that proceedeth out of the mouth of God.
1There is a God: Therefore there is providence. For, that God should not rule and govern the world created by him, hath flat repugnancy with the nature of God, (for the world can no more consist without God, then be created without him) and they who deny providence, deny God to be God, and take away all religion.§2 2He is omnipotent, who hath all things so in his own power, that with every thing he may do what he will, and without his will nothing can be done: But God is omnipotent: Therefore he hath the whole nature of things in his power, and effectually moveth and governeth all things at his own pleasure.§3 3It is the property of a wise governor to let nothing of that which he hath in his power to be done without his will and counsel: God is most wise, and hath all things in his power, and is present with them: Nothing therefore is done in the world without Gods providence.§4 4God is most just, and Judge of the world: Therefore he, in ruling the world, giveth rewards unto the good, and inflicteth punishments upon the wicked.§5 5God is most good: But that which is most good is most communicable: Therefore as God of his infinite goodness created the world, to the end he might communicate himself unto it; so by the same his goodness doth he preserve, administer, and rule the world created.§6 6Every positive thing, and all good is from God, as the first cause and chief good; and not only substances, but all their motions and actions are a certain positive thing, and good: Therefore all motions also have God their first cause, and are done by his will. §77
Therefore he ordained and created nothing without some especial end and purpose, neither ceaseth he to guide and direct his works unto those ends for which he hath appointed them, neither suffereth he those things to be wrought by chance, which he hath made and ordained to the manifestation of his glory: These things hast thou done, and I held my tongue; 1and thou thoughtest wickedly, that I am even such a one as thy self, &c. Hath God forgotten to be gracious? My counsel shall stand, and I will do whatsoever I will.2
Therefore he ordained and created nothing without some especiall end and purpose, neither ceaseth he to guide and direct his works unto those ends for which he hath appointed them, neither suffereth he those things to be wrought by chance, which he hath made and ordained to the manifestation of his glory: These things hast thou done, and I held my tongue; 1and thou thoughtest wickedly, that I am even such a one as thy selfe, &c. Hath God forgotten to be gracious? My counsell shall stand, and I will doe whatsoever I will.2
Prescience or fore-knowledge, and providence and predestination differ each from other; Prescience is the knowledge of God whereby he fore-saw from all eternity, not only what himself would do, but also what other his creatures by his permission would also do: as namely, that they would sin. Providence and predestination, although they both concern the things which God himself would work and accomplish, yet herein they vary, in that providence extendeth it self unto all the works and creatures of God; but predestination properly respecteth reasonable creatures: For,1 Predestination is the most wise, eternal, and unchangeable decree of God, whereby he deputed and destined every man, before he was created, to his certain use and end; as hereafter in its due place shall be more copiously declared. But providence is the eternal, most free, unchangeable, 2most just, wise, and good counsel of God whereby he worketh all good things whatsoever are found in all creatures, and permitteth also evil things to be done, and directeth all things both evil and good, to his glory, and the safety of his chosen.
PRescience or fore-knowledge, and providence and predestination differ each from other; Prescience is the knowledge of God whereby he fore-saw from all eternity, not only what himselfe would doe, but also what other his creatures by his permission would also do: as namely, that they would sin. Providence and predestination, although they both concern the things which God himselfe would work and accomplish, yet herein they vary, in that providence extendeth it self unto all the works and creatures of God; but predestination properly respecteth reasonable creatures: For,1 Predestination is the most wise, eternall, and unchangeable decree of God, whereby he deputed and destined every man, before he was created, to his certain use and end; as hereafter in its due place shall be more copiously declared. But providence is the eternall, most free, unchangeable, 2most just, wise, and good counsell of God whereby he worketh all good things whatsoever are found in all creatures, and permitteth also evill things to be done, and directeth all things both evill and good, to his glory, and the safety of his chosen.
1The explication and confirmation of each part of this definition severally. Counsel.) The providence of God is called in Scripture the counsel of God: The counsel of the Lord shall endure for ever. My counsel shall stand. God willing to show the stableness of his counsel. Out of these testimonies it is clear and apparent, that we are to understand by the name of providence not only the bare science or knowledge of things present and to come, but also the decree and effectual will of God: for the name of counsel comprehendeth both; to wit, An understanding, or prescience and fore knowledge of things to come, or to be done, and of the causes for which they are,2 or are not to be done. Likewise, A will effecting or working a thing for certain causes, and that in due time and order. Providence therefore is not the bare fore-seeing or fore knowledge, but the fore-knowledge together with the will of God: even as [Greek or Hebrew], which we translate providence, signifieth with the Greeks both a knowledge and a care of things.
1The explication and confirmation of each part of this definition severally. Counsell.) The providence of God is called in Scripture the counsell of God: The counsell of the Lord shall endure for ever. My counsell shall stand. God willing to shew the stablenesse of his counsell. Out of these testimonies it is cleer and apparant, that we are to understand by the name of providence not only the bare science or knowledge of things present and to come, but also the decree and effectuall will of God: for the name of counsell comprehendeth both; to wit, An understanding, or prescience and fore knowledge of things to come, or to be done, and of the causes for which they are,2 or are not to be done. Likewise, A will effecting or working a thing for certain causes, and that in due time and order. Providence therefore is not the bare fore-seeing or fore knowledge, but the fore-knowledge together with the will of God: even as 〈non-Latin alphabet〉, which wee translate providence, signifieth with the Greeks both a knowledge and a care of things.
1Eternal.) Because seeing neither the ignorance of any thing, nor increase of knowledge, or change of wil• falleth into God, it is certain that he knew and decreed all things from everlasting: The Lord hath possessed me in the beginning of his way. 2Which declare the last things from the beginning, and from old the things that were not done. He hath chosen us in Christ before the foundation of the world. We speak the wisdom of God which he had determined before the world.
1Eternall.) Because seeing neither the ignorance of any thing, nor increase of knowledge, or change of wil• falleth into God, it is certain that hee knew and decreed all things from everlasting: The Lord hath possessed me in the beginning of his way. 2Which declare the last things from the beginning, and from old the things that were not done. Hee hath chosen us in Christ before the foundation of the world. Wee speak the wisdome of God which he had determined before the world.
1Most free.) That is, a decree which was made from everlasting, of all things and events, as it pleased him of his great wisdom and goodness, when he had perfect power otherwise to have directed his counsel, or else to have omitted it, or to have things otherwise then he decreed to do them by his counsel:2 He doth whatsoever he will. As the clay is in the potters hand, so are you in mine hand.
1Most free.) That is, a decree which was made from everlasting, of all things and events, as it pleased him of his great wisdome and goodnesse, when he had perfect power otherwise to have directed his counsell, or else to have omitted it, or to have things otherwise then he decreed to do them by his counsell:2 He doth whatsoever he will. As the clay is in the potters hand, so are you in mine hand.
1Unchangeable.) Because neither error of counsel, nor any change or mutation falleth into God; but what he hath once decreed from everlasting, that, as being most good and right, doth he will everlastingly, and at length bring to pass. The Strength of Israel will not lie nor repent. I am the Lord, I change not. So Numb. 33.10. Job 23.13. Psal. 33.13. Prov. 19.21. Isa. 14.24, 25, 26, 27. & 46.10. Ezek. 12.28. James 1.17. Rom. 11.29. Heb. 6.17.
1Unchangeable.) Because neither errour of counsell, nor any change or mutation falleth into God; but what he hath once decreed from everlasting, that, as being most good and right, doth he will everlastingly, and at length bring to passe. The Strength of Israel will not lie nor repent. I am the Lord, I change not. So Numb. 33.10. Job 23.13. Psal. 33.13. Prov. 19.21. Isa. 14.24, 25, 26, 27
1Most wise.) This is showed both by the wonderful course of things and even•s in the world, and by the Scripture it self: With him is wisdom and strength, he ⟨p. 198⟩hath counsel and understanding. 2O the depth of the wisdom and knowledge of God! So 1 Sam. 16.7. 1 King. 8.39. 1 Chro. 28.9. Psal. 33.11. Job 36.23. Psal. 33.15. & 139.1, 2, 3, 4, 5, 6. & 147.5. Prov. 8.30.
1Most wise.) This is shewed both by the wonderfull course of things and even•s in the world, and by the Scripture it self: With him is wisdome and strength, hee ⟨p. 198⟩hath counsell and understanding. 2O the depth of the wisdome and knowledge of God! So 1 Sam. 16.7. 1 King. 8.39.
1Most just.) Because the will of God is the only fountain and the chief rule of justice, and is manifested and declared in the law. Whatsoever therefore God will, or hath decreed, or doth work, it is simply and in it self just, whether we know, or not know the manner,2 how it is just: There is no iniquity with the Lord our God, neither respect of persons. So Nehem. 9.33. Job 9.2. Psalm. 36.7. & 119.137. Daniel 9.7, 14.
1Most just.) Because the will of God is the only fountain and the chiefe rule of justice, and is manifested and declared in the law. Whatsoever therefore God will, or hath decreed, or doth work, it is simply and in it self just, whether wee know, or not know the manner,2 how it is just: There is no iniquity with the Lord our God, neither respect of persons. So Nehem. 9.33. Job 9.2. Psalm. 36.7. & 119.137. Daniel 9.7, 14.
1Whereby God worketh.) This is added, that we may know the counsel of God not to be idle, but effectual and forcible in working: For God not only once created things, and bestowed on them a virtue and force whereby to work, but also doth preserve and move, by his presence and continual working, all things at his pleasure,2 according as Christ speaketh, My Father worketh hitherto, and I work. No creature, whether great or small, can either be, or move, or do, or suffer any thing,3 except God effectually preserve, move, and govern it. In him we live, and move, and have our being. And God worketh all things by his sole and eternal will, without any labour or motion: for to will in him, is both to be able, and to do: and contrarily, his power and action is his very eternal and unchangeable will: For in God the will is not dis-joined from his efficacy and working, as it cometh to pass in creatures. The working or operation of God is two-fold; general, 4whereby he sustaineth and governeth all things, especially mankind. Special, whereby he beginneth the salvation of his chosen in this life, and perfecteth it in the life to come:5 God is the Saviour of all men, especially of those that believe. As many as are led by the Spirit of God, they are the sons of God. The eyes of the Lord are over the righteous. Another division there is of Gods working, whereby it is divided into immediate and mediate working. Immediate working is, When beside, or contrary to the means and order settled by him in nature, he worketh what he will; as in all miracles, which are described and declared to this end, that we might learn, that God doth work most freely, either by means, or without them: For that all those miracles are not wrought without divine power, both experience teacheth us (inasmuch as they cannot be wrought by the power of any creature;) and the Scripture witnesseth:6 as, Which only doth great wonders. This is the finger of God. Mediate working is, When God by creatures or second causes produceth those effects, to which those creatures or causes are by the accustomed and common order of nature fit, and so made of God: as when he sustaineth us by nourishments and driveth away diseases by medicines. Take a lump of dry figs, and lay it upon the bile, and he shall recover.
1THere is a God: Therefore there is providence. For, that God should not rule and govern the world created by him, hath flat repugnancy with the nature of God, (for the world can no more consist without God, then be created without him) and they who deny providence, deny God to be God, and take away all religion.§2 2He is omnipotent, who hath all things so in his own power, that with every thing he may do what he will, and without his wil nothing can be done: But God is omnipotent: Therefore he hath the whole nature of things in his power, and effectually moveth and governeth all things at his own pleasure.§3 3It is the property of a wise governour to let nothing of that which hee hath in his power to be done without his will and counsell: God is most wise, and hath all things in his power, and is present with them: Nothing therefore is done in the world without Gods providence.§4 4God is most just, and Judge of the world: Therefore hee, in ruling the world, giveth rewards unto the good, and inflicteth punishments upon the wicked.§5 5God is most good: But that which is most good is most communicable: Therefore as God of his infinite goodnesse created the world, to the end he might communicate himselfe unto it; so by the same his goodnesse doth hee preserve, administer, and rule the world created.§6 6Every positive thing, and all good is from God, as the first cause and chief good; and not only substances, but all their motions and actions are a certain positive thing, and good: Therefore all motions also have God their first cause, and are done by his will. §77He that willeth the end or consequent of any event, willeth also the mean or event which goeth before: But God willeth the ends of all things which are done: Therefore he willeth also all precedent events, either simply and absolutely, or in some sort and respect.§8 8God is the first cause of all things: Therefore all things depend on him.§9 9An unchangeable prescience or fore-knowledge dependeth of an unchangeable cause: God fore-knoweth all things unchangeably from everlasting: Therefore this his fore-knowledge must depend of an unchangeable cause. But there is no unchangeable cause beside the will of God: Therefore all things ⟨p. 197⟩depend and are governed of the will of God. The summe of all is this: God is almighty, most wise, most just, and most good:
1Whereby God worketh.) This is added, that wee may know the counsell of God not to be idle, but effectuall and forcible in working: For God not only once created things, and bestowed on them a vertue and force whereby to work, but also doth preserve and move, by his presence and continuall working, all things at his pleasure,2 according as Christ speaketh, My Father worketh hitherto, and I worke. No creature, whether great or small, can either be, or move, or doe, or suffer any thing,3 except God effectually preserve, move, and govern it. In him wee live, and move, and have our being. And God worketh all things by his sole and eternall will, without any labour or motion: for to will in him, is both to be able, and to doe: and contrarily, his power and action is his very eternall and unchangeable will: For in God the will is not dis-joyned from his efficacy and working, as it cometh to passe in creatures. The working or operation of God is two-fold; generall, 4whereby he sustaineth and governeth all things, especially mankind. Speciall, whereby he beginneth the salvation of his chosen in this life, and perfecteth it in the life to come:5 God is the Saviour of all men, especially of those that beleeve. As many as are led by the Spirit of God, they are the sons of God. The eyes of the Lord are over the righteous. Another division there is of Gods working, whereby it is divided into immediate and mediate working. Immediate working is, When beside, or contrary to the meanes and order setled by him in nature, hee worketh what hee will; as in all miracles, which are described and declared to this end, that wee might learn, that God doth work most freely, either by means, or without them: For that all those miracles are not wrought without divine power, both experience teacheth us (inasmuch as they cannot bee wrought by the power of any creature;) and the Scripture witnesseth:6 as, Which only doth great wonders. This is the finger of God. Mediate working is, When God by creatures or second causes produceth those effects, to which those creatures or causes are by the accustomed and common order of nature fit, and so made of God: as when hee sustaineth us by nourishments▪ and driveth away diseases by medicines. Take a lump of dry figs, and lay it upon the byle, and hee shall recover.
