A64611:964
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.
Whatsoever is necessary doth not merit rewards or punishments: But all moral good and evil is done necessarily: Therefore neither the good meriteth reward, nor the evil punishment. Answ. This argument is handled by Aristotle in his Ethics:1 But the answer thereto is easy. First, The Major is either particular, and so there is no consequence or sequel; or being generally taken, is false, and that even in moral or civill consideration, to wit, in respect of those things which are necessary by supposition, and yet are done freely, as the actions of men. Secondly, We grant the reason, in respect of the judgement of God, concerning good works: For the creature cannot merit any thing, no not by his best works, of God; 2because both they are due, and are the effects of God in us: And therefore the more good things God worketh in us, so much the more he bindeth and indebteth us to him. Wherefore in the godly, God crowneth and rewardeth of his free bountifulness not their merits, but his own gifts. But as touching evil works, we deny the reason: For, they merit punishment, and that most justly: 3for although men forsaken of God cannot but sin; yet the necessity of fining both was purchased by their own fault (as who freely and willingly departed from God,) and remaineth in them joined and accompanied with great desire and delight. Wherefore to this, that they should merit punishment, their own will sufficeth, whereas especially the punishment was before denounced. This solution or answer Aristotle himself giveth ⟨p. 218⟩us,4 when as he showeth, That men are deservedly reprehended and punished for vices, either of mind or body, though they cannot avoid them, or leave them, because themselves are the cause of their own vices, and have purchased them unto themselves of their own accord, and voluntarily.
WHatsoever is necessary doth not merit rewards or punishments: But all morall good and evill is done necessarily: Therefore neither the good meriteth reward, nor the evill punishment. Answ. This argument is handled by Aristotle in his Ethicks:1 But the answer thereto is easie. First, The Major is either particular, and so there is no consequence or sequel; or being generally taken, is false, and that even in morall or civill consideration, to wit, in respect of those things which are necessary by supposition, and yet are done freely, as the actions of men. Secondly, Wee grant the reason, in respect of the judgement of God, concerning good works: For the creature cannot merit any thing, no not by his best works, of God; 2because both they are due, and are the effects of God in us: And therefore the more good things God worketh in us, so much the more hee bindeth and indebteth us to him. Wherefore in the godly, God crowneth and rewardeth of his free bountifulnesse not their merits, but his owne gifts. But as touching evill works, we deny the reason: For, they merit punishment, and that most justly: 3for although men forsaken of God cannot but sin; yet the necessity of finning both was purchased by their own fault (as who freely and willingly departed from God,) and remaineth in them joyned and accompanied with great desire and delight. Wherefore to this, that they should merit punishment, their own will sufficeth, whereas especially the punishment was before denounced. This solution or answer Aristotle himself giveth ⟨p. 218⟩us,4 when as he sheweth, That men are deservedly reprehended and punished for vices, either of mind or body, though they cannot avoid them, or leave them, because themselves are the cause of their own vices, and have purchased them unto themselves of their own accord, and voluntarily.
Last of all,1 they wrest also certain places of Scripture, by false interpretations, against Gods universal providence: As, When the devil speaketh a lie, then he speaketh of his own. God tempteth no man. He hath commanded no man to do ungodly, as also other the like places, which deny God to be the author of sin. But, those places attribute unto the wicked, and remove from God the sins, as lies, and temptations to s•n: but the actions themselves of the wicked, as they are not sins, but operations and motions serving for the exercising and manifesting of Gods goodness or justice, the whole Scripture showeth to be done by the will of God; and also, as they are sins, by his just permission: as, Of Satan deceiving the Prophets of Ahab: Of the false Prophets, by whom God trieth and openeth the hypocrisy or constancy of men in true religion. 2Satan filled the heart of Ananias. The god of this world hath blinded the hearts of unbelievers. In these and the like sayings also is discerned the work of the Devil unjustly blinding men, to destroy them; and of God justly blinding them by the Devil,3 to punish them. If this counsel be of men, it will come to nought. Woe be to the rebellious children, that take counsel, but not of me. The counsels of men are said to be not of God, but of themselves, in respect of the ends which men, letting pass the will of God revealed unto them, respect not, and attain not unto: but not in respect of the ends which God doth respect and attaineth unto, as well by the wicked not knowing or contemning his will, as by the godly: or (which is in effect the same) the counsels of men are said to be of them, not of God, as they are sins, that is, as they swerve from the known will of God; but not as they are the execution of Gods either secret or known will.4 God doth not take care for oxen: Not principally, or not in such sort as for men: For he giveth also to beasts their meat. Those words then, Thou shalt not muzzle the mouth of the ox that treadeth out the corn, were therefore spoken especially, that God might thereby show, what he would have by men unto men to be performed. So the wicked are often said to be cast out of the sight of God; not that the providence of God is not extended to them, but that he doth not tender them with his mercy and bounty, as he doth the godly.
For the godly also complain, That they are neglected of God▪ when they are afflicted: not that God is not present with them in affliction; but that humane sense and judgment suggesteth this unto us.1 And, God is said to set his face against the wicked, to cut them off.
Answ. That in adversity we may be patienta, and thankful in prosperityb, and have hereafter our chiefest hope reposed in God our most faithful Fatherc, being sure that there is nothing which may withdraw us from his loved, forasmuch as all creatures are so in his power, that without his will they are not able not only to do any thing, but not so much as once to movee.
Answ. That in adversity we may be patienta, and thankfull in prosperityb, and have hereafter our chiefest hope reposed in God our most faithfull Fatherc, being sure that there is nothing which may withdraw us from his loved, forasmuch as all creatures are so in his power, that without his will they are not able not only to do any thing, but not so much as once to movee.
1This doctrine of Gods providence is necessary to be known: §12For the glory of God; for he will have us to ascribe to him most great liberty, goodness, wisdom, power and justice: and this he will have us to acknowledge and profess against the dreams and dotings of Epicures, Manichees, and Stoics. But if the providence of God in moving and guiding all things, even the least, both good and bad, be denied, these also his properties are denied; and if these be denied, God is not worshipped and magnified of us, but denied. §23For our own comfort and salvation, that by this means there may be stirred up in us, first, Patience in adversity; because all things come to pass by the most wise, just, and available counsel and will of our heavenly Father: and whatsoever either good or bad God sendeth us, in them we consider the fatherly will of God towards us. Whatsoever cometh unto us by the counsel and will of God, and is profitable for us, that we ought to bear patiently: But all evils come to us by the counsel and will of God, and are profitable for us: Therefore we ought to bear all evils patiently. Secondly, That we may be thankful for benefits received of God: §24we ought to be thankful, because, Of whom we receive all good things both corporal and spiritual, great and small, to him we ought to be thankful, and worship him: But from God the author of all good things we have all things: Therefore we ought to be thankful unto God, and to worship him. Now thankfulness hath two parts: 1. Truth, to acknowledge his benefits, and to be thankful both in word and mind unto him. 2. Justice, to remunerate and recompense. Or, Thankfulness consisteth, 1. In acknowledging of the benefit. 2. In celebrating it. 3. In remunerating it. 5Thirdly, That we may conceive a good hope and confidence of things to come: when as God by his providence delivereth us out of evils. He that hath decreed unchangeably to save, and is able, and will save believers, doth never suffer them to perish. Hope here signifieth such a hope as resolveth all things so to be governed of God, as that also they shall hence-forward be profitable for our safety, and that he will never suffer us to be pulled away or withdrawn from his love; nor will ever so forsake us, that we perish: Because his will and power in preserving and saving us is unchangeable, and far above the forces of all his enemies.
1The desire and study of godliness, prayers and labours: because, although God alone giveth all good things, yet he giveth them with this rule and order, that they be desired and expected from him, and sought by our labour and study, which must be guided by his word. Briefly, the ends of the doctrine of providence are, 1. The glory of God. 2. Our patience in adversity. 3. Our thankfulness in prosperity. 4. Our hope of things to come. 5. Prayer for the obtaining of our hope.
1The desire and studie of godlinesse, prayers and labours: because, although God alone giveth all good things, yet he giveth them with this rule and order, that they be desired and expected from him, and sought by our labour and study, which must be guided by his word. Briefly, the ends of the doctrine of providence are, 1. The glory of God. 2. Our patience in adversity. 3. Our thankfulnesse in prosperity. 4. Our hope of things to come. 5. Prayer for the obtaining of our hope.
1By this it appeareth, That all the grounds and foundations of godliness or religion are pulled a sunder, if the providence of God be once denied, such as before it hath been described out of the Scripture. For, 1. We shall never be patient in adversity, except we know it to come from God our Father unto us. 2. We shall never be thankful for his benefits, except we acknowledge them to be given us from above. 3. We shall never have certain hope of our future delivery from all evil both of crime and pain to be perfected and accomplished, except we resolve, that the will of God of certainly saving all the elect is unchangeable. 4. We shall never with assured confidence crave of God his blessings promised us, especially those which are necessary to salvation; neither shall we strive thereto with right endeavours and agreeable to Gods word, except we be assured that God both hath from everlasting decreed for us those blessings themselves, and hath destined and appointed the means whereby they are received, and doth also most certainly bestow those decreed and promised blessings upon all, to whom he giveth those means, and the lawful use of them.
1By this it appeareth, That all the grounds and foundations of godlinesse or religion are pulled a sunder, if the providence of God be once denied, such as before it hath been described out of the Scripture. For, 1. We shall never be patient in adversity, except we know it to come from God our Father unto us. 2. We shall never be thankfull for his benefits, except we acknowledge them to be given us from above. 3. We shall never have certain hope of our future delivery from all evill both of crime and pain to be perfected and accomplished, except wee resolve, that the will of God of certainly saving all the elect is unchangeable. 4. Wee shall never with assured confidence crave of God his blessings promised us, especially those which are necessary to salvation; neither shall we strive thereto with right endeavours and agreeable to Gods word, except we be assured that God both hath from everlasting decreed for us those blessings themselves, and hath destined and appointed the means whereby they are received, and doth also most certainly bestow those decreed and promised blessings upon all, to whom he giveth those means, and the lawfull use of them.
Last of all,1 they wrest also certain places of Scripture, by false interpretations, against Gods universall providence: As, When the divell speaketh a lie, then he speaketh of his own. God tempteth no man. He hath commanded no man to do ungodly, as also other the like places, which deny God to be the author of sin. But, those places attribute unto the wicked, and remove from God the sinnes, as lies, and temptations to s•n: but the actions themselves of the wicked, as they are not sins, but operations and motions serving for the exercising and manifesting of Gods goodnesse or justice, the whole Scripture sheweth to be done by the will of God; and also, as they are sins, by his just permission: as, Of Sathan deceiving the Prophets of Achab: Of the false Prophets, by whom God tryeth and openeth the hypocrisie or constancie of men in true religion. 2Sathan filled the heart of Ananias. The god of this world hath blinded the hearts of unbeleevers. In these and the like sayings also is discerned the work of the Divell unjustly blinding men, to destroy them; and of God justly blinding them by the Divell,3 to punish them. If this counsell be of men, it will come to nought. Woe be to the rebellious children, that take counsell, but not of mee. The counsels of men are said to be not of God, but of themselves, in respect of the ends which men, letting passe the will of God revealed unto them, respect not, and attain not unto: but not in respect of the ends which God doth respect and attaineth unto, as well by the wicked not knowing or contemning his will, as by the godly: or (which is in effect the same) the counsels of men are said to be of them, not of God, as they are sins, that is, as they swerve from the known will of God; but not as they are the execution of Gods either secret or known will.4 God doth not take care for oxen: Not principally, or not in such sort as for men: For he giveth also to beasts their meat. Those words then, Thou shalt not muzzle the mouth of the oxe that treadeth out the corn, were therefore spoken especially, that God might thereby shew, what hee would have by men unto men to be performed. So the wicked are often said to be cast out of the sight of God; not that the providence of God is not extended to them, but that he doth not tender them with his mercy and bounty, as he doth the godly.
1THis doctrine of Gods providence is necessary to be known: §12For the glory of God; for he will have us to ascribe to him most great liberty, goodnesse, wisdome, power and justice: and this he will have us to acknowledge and professe against the dreams and dotings of Epicures, Manichees, and Stoicks. But if the providence of God in moving and guiding all things, even the least, both good and bad, be denied, these also his properties are denied; and if these be denied, God is not worshipped and magnified of us, but denied. §23For our own comfort and salvation, that by this means there may be stirred up in us, first, Patience in adversity; because all things come to passe by the most wise, just, and available counsell and will of our heavenly Father: and whatsoever either good or bad God sendeth us, in them we consider the fatherly will of God towards us. Whatsoever cometh unto us by the counsell and will of God, and is profitable for us, that we ought to bear patiently: But all evils come to us by the counsell and will of God, and are profitable for us: Therefore we ought to bear all evils patiently. Secondly, That we may be thankefull for benefits received of God: §24wee ought to be thankfull, because, Of whom we receive all good things both corporall and spirituall, great and small, to him we ought to be thankfull, and worship him: But from God the authour of all good things we have all things: Therefore wee ought to be thankfull unto God, and to worship him. Now thankefulnesse hath two parts: 1. Truth, to acknowledge his benefits, and to be thankfull both in word and mind unto him. 2. Justice, to remunerate and recompence. Or, Thankefulnesse consisteth, 1. In acknowledging of the benefit. 2. In celebrating it. 3. In remunerating it. 5Thirdly, That we may conceive a good hope and confidence of things to come: when as God by his providence delivereth us out of evils. He that hath decreed unchangeably to save, and is able, and will save beleevers, doth never suffer them to perish. Hope here signifieth such a hope as resolveth all things so to be governed of God, as that also they shall hence-forward be profitable for our safety, and that he will never suffer us to be pulled away or withdrawn from his love; nor will ever so forsake us, that wee perish: Because his will and power in preserving and saving us is unchangeable, and far above the forces of all his enemies.
