The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.

1 WHAT THE NAME IESVS SIGNIFIETH.

IESVS is an Hebrewe worde, which signifieth a Sauiour and authour of safetie. This etymon or originall signica∣tion of this woorde is assigned by the Angel, Mat. 1.21. Luc. 1.31. The Sonne of God therefore is called IESVS in respect of his office, by an excellencie. For hee alone saueth from euils most perfectly, whether wee respect the number, or the degree. For hee performeth our deliuerie from all euils, and that such as is not onelie begunne, but also consum∣mated.

1 Now that the Soone of GOD onelie is that Sauiour, is shewed by the places of Scripture following, Iohn. 3.18. He that beleeueth not in the Sonne is alreadie condemned. Acts, 4.12. There is not saluation in anie other, for among men there is giuen no other name vnder heauen, whereby wee must bee saued. Romans. 5.19. By the obedience of one shall manie bee made righteous. 1. Tim. 2.5. There is one God, and one Mediatour betweene God and man, which is the man Christ Iesus. 1. Iohn. 5.11. God hath giuen vnto vs eternal life, and this life is in his Sonne.

Obiection. The Father and the holie GHOST also are

Sauiours: Therefore not the Sonne alone. And so contrarie; The Sonne alone is Sauiour: Therefore not the Father, nor the holie GHOST. Aunswere, It is a fallacie affir∣ming that to bee simplie so, which is in some respect so. For first, The Sonne alone saueth, namely, as Media∣tour, by his merite and efficacie. The Father saueth, as the fountaine of our deliuerie: Because hee sendeth the Sonne into fleshe, by him to deliuer vs; but the Father himselfe is not sent. The holie Ghost saueth; as an imme∣diate effectour or worker of regeneration sent from the Father by the Sonne into the heartes of the chosen. Wherefore this e••••icacie or effectuall woorking it selfe, is common to all three persons: yet the order and man∣ner of woorking is different, and appropriate to eache. But the Ransome, the Sonne onely hath paied. Second∣ly, The Sonne is called the onelie Sauiour, in respect of the creature, to whom hee is opposed, and from whom hee is discerned; that is, from the woorke of saluation, not the Father and the holy Ghost, but the creatures onely are excluded. For no creature deliuereth from sinne and death. So 1. Corinth. 2.16. it is saide, The thinges of god knoweth no man, but the Spirite of god: But it followeth not hereof, that the Father and the Sonne knowe not them∣selues. For the Spirite in that place is compared with the creature, not with the Father and the Sonne. Replie. But there haue beene manie Sauiours of the people, and some of them also called by the same name, as Iosua. Therefore not CHRIST onelie is Sauiour. Aunswere. Other were termed Sauiours, but in a most diuers respect. First, Because they carried a type of this IESVS as our true, one∣lie, and designed Sauiour by GOD. Nowe albeit the Pa∣tents of Iosua when they gaue him this name, coulde not so much as suspect, that by him shoulde come the deliuerie of the people of Israell: yet was it decreed with GOD from euerlasting that hee, as also others, shoulde bee a type of the onelie Mediatour and Sa∣uiour. Wherefore by his secrete and vnknowen pro∣uidence hee so mooued and ruled his Parentes willes, that they shoulde call him Iosua. Secondlie, GOD by them bestowed onelie corporall, and temporall benefites,

vpon the Israelites. But by this Iesus he saueth all the chosen dis∣persed through the whole world, from all euils both of bodie and soule, from sinne and death euerlasting. Thirdly, Christ is the au∣thor of all good things both temporal and eternall, and these he by his owne efficacie bestoweth on whom he will: They were onelie in∣struments and ministers, by whom Christ gaue safety and benefites temporal to the people.

2 Moreouer that this Iesus is the perfect Sauiour, and doth most perfectlie deliuer vs from all euils, these places testifie. Col. 2.9. In him dwelleth all the fulnes of the godhead bodilie: And verse 10. Yee are compleat in him: that is, Christ is that one and perfect God, the fountaine of all knowledge and good: therefore he is sufficient for your saluation; he who hath Christ, cannot bee ignoraunt or want any of those thinges which are necessarie to eternal blessednes, neither hath any need to aske them elsewhere. 1. Iohn. 1.7. The bloud of Iesus Christ clenseth vs from all sin. Hebr. 7.25. Christ is able perfectlie to saue them that come vnto God by him, seeing he euer liueth to make intercession for them.

Hereof in the 3••. question of the Catechisme, is infer∣red a notable consequence against the Papists, who couple their owne woorkes and the intercessions of Saintes with Christes merite and intercession: namely, that they indeede spoile and robbe Iesus of this glorie, whereby hee is the perfect and onelie Sauiour. Which is also true of them, who seeke for but the least iot of saluation or felicitie in themselues, or other thinges without Christ. The collection is this. He is the perfect and onelie Sauiour, who bestoweth saluation neither iointlie with others, nor in part onelie, but full, intire, and whole. But this Iesus, the sonne of Marie, is that Sauiour, which is the onelie and per∣fect Sauiour, whereof demonstration hath beene made a little be∣fore. Wherefore hee bestoweth saluation neither iointlie with o∣thers, neither part thereof onlie, but he alone performes the whole: and by a consequent, they who ioine moe intercessours with Iesus, or craue and expect anie part of saluation elsewhere, doe indeede denie the onelie Sauiour Iesus.

Obiection. To pray for others is to make intercession. God will that one should pray for another, as the Saintes, for Saintes; Therefore he will that one make intercession for another. And by a consequent, the glorie of Christ is not impeached, if the intercessi∣ons

of Saints be adioined vnto his intercession. Answere. There is an ambiguitie, both in the woorde Praier, and in the word Intercession. God wil that one pray and make intercession for an other: But this they must doe, not standing on the worthines of their owne intercession and merites: but on the worthines of the intercession and merites of the onely Mediatour Christ. Christ maketh intercession for vs, because he prayeth, will, and obtaineth, and effectuateth it him∣selfe, that for his owne sacrifice and prayers wee may bee receiued of God the father into fauour, and bee reformed according to his image. Christ therefore maketh inter∣cession for vs by the vigour and vertue of his owne proper worthines and merite; for his own worthines be is heard, and obtaineth what be desireth. After this sort doe not the Saints make intercession one for another. Wherefore see∣ing the Papists faigne that the Saintes doe by their owne merites and praiers, obtaine for others grace and certain good thinges at Gods handes, they manifestly derogate from the glorie of Christ, and denie him to bee the onelie Sauiour.

Notes

• 1 The Sonne onely is our ••••uiour.
• 2 Iesus is the perfect sauiour.
• Against the Pa∣pists merits, and intercessions of saintes.