A64611:1650
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.
The Papists dream that the souls of men pass out of their bodies into the fire of Purgatory, there to be purged from their sins, some sooner, some later,1 according as they in their life time more or less loved the transitory pelf of this world, as Lombard speaketh. Contrariwise the Scripture teacheth us, that not any fire after death, but only the blood of Christ in this life cleanseth our souls from all sin. It farther instructeth us how that the souls of the faithful deceased, are not plunged into the place of torment, there to be refined from the dross of their sins; but are gathered unto Christ, and into Abraham's bosom: and on the other side, that the souls of the wicked are forth-with cast into hell, whence there is no retire, and are now tormented with infernal flames, but yet reserved to more grievous tortures of that everlasting fire, which at the time of Christs coming to judgement,2 the wrath of Jehovah shall kindle. Of the estate of the souls of the godly these places yield testimony: Into thy hands I commend my spirit. Lord Jesus receive my soul. And so it was, that the beggar died and was carried by the Angels into Abraham's bosom. Therefore he feared not Purgatory. The faithful covet to remove out of the body, and to dwell with the Lord: therefore they pass not through Purgatory first, before they approach unto the sight of the Lord. Of the state of the souls of the ungodly, these places make sufficient evidence; Fear him who is able to cast both body and soul into hell fire. The ⟨p. 370⟩glutton straight after his burial was in hell torments, and cried, I am tormented in this flame: 3whence he shall never escape. Wherefore the souls of the wicked leaving their bodies are not forth-with transported into Purgatory, whence there may be a gap or way to escape; but are violently thrust down into the unspeakable fire of hell.
THe Papists dreame that the soules of men passe out of their bodies into the fire of Purgatory, there to be purged from their sinnes, some sooner, some later,1 according as they in their life time more or lesse loved the transitory pelfe of this world, as Lombard speaketh. Contrariwise the Scripture teacheth us, that not any fire after death, but onely the bloud of Christ in this life cleanseth our soules from all sinne. It farther instructeth us how that the soules of the faithfull deceased, are not plunged into the place of torment, there to be refined from the drosse of their sins; but are gathered unto Christ, and into Abrahams bosome: and on the other side, that the soules of the wicked are forth-with cast into hell, whence there is no retire, and are now tormented with infernall flames, but yet reserved to more grievous tortures of that everlasting fire, which at the time of Christs coming to judgement,2 the wrath of Jehovah shall kindle. Of the estate of the soules of the godly these places yeeld testimony: Into thy hands I commend my spirit. Lord Jesus receive my soule. And so it was, that the beggar died and was carried by the Angels into Abrahams bosome. Therefore he feared not Purgatory. The faithfull covet to remove out of the body, and to dwell with the Lord: therefore they passe not through Purgatory first, before they approach unto the sight of the Lord. Of the state of the soules of the ungodly, these places make sufficient evidence; Feare him who is able to cast both body and soule into hell fire. The ⟨p. 370⟩glutton straight after his buriall was in hell torments, and cried, I am tormented in this flame: 3whence he shall never escape. Wherefore the soules of the wicked leaving their bodies are not forth-with transported into Purgatory, whence there may be a gappe or way to escape; but are violently thrust down into the unspeakable fire of hell.
The word Resurrection signifieth sometimes mans spiritual conversion unto God: 1As, This is the first Resurrection. But in this Article the resurrection of the flesh is, A restoring of the substance of our bodies after death, even of the same matter whereof they now consist, and a reviving and quickening of the same bodies with life immortal, and incorruptible, by the same immortal soul, whereby they now live, which God will work by Christ in the end of the world, by his divine virtue and power: which restoring also shall be of the Elect unto eternal glory, 2but of the reprobate unto eternal pains: That is, there shall be, §11. A restoring of the same body; which is a re-collecting and gathering together of the same matter, whereof our body was first composed, and which after our death was scattered and severed into all the elements. §22. An uniting of it with the same soul, and a reviving of it by the same soul, which it had before, with a putting off of all infirmities, and a putting on of immortality. §33. A glorifying of the Elect, and an eternal rejection of the Reprobare.
THe word Resurrection signifieth sometimes mans spirituall conversion unto God: 1As, This is the first Resurrection. But in this Article the resurrection of the flesh is, A restoring of the substance of our bodies after death, even of the same matter whereof they now consist, and a reviving and quickning of the same bodies with life immortall, and incorruptible, by the same immortall soul, whereby they now live, which God will work by Christ in the end of the world, by his divine vertue and power: which restoring also shall be of the Elect unto eternall glory, 2but of the reprobate unto eternall paines: That is, there shall be, §11. A restoring of the same body; which is a re-collecting and gathering together of the same matter, whereof our body was first composed, and which after our death was scattered and severed into all the elements.
1The errors held of the Resurrection, are of three sorts. §11. Some have utterly denied it, and have avouched the souls to die together with the bodies, as the Sadducees, of whom mention is made in the Acts: The Sadducees say that there is no Resurrection, 2neither Angel, nor Spirit. §22. Some have granted the immortality of the soul, but have construed the resurrection to be a resurrection in this life, meaning by this resurrection nothing else but regeneration; but the bodies they denied to rise at all, although the souls of the godly have fruition after death of everlasting happiness. Hymeneus and Philetus seem to have been authors of this heresy; of whom the Apostle saith:3 Which, as concerning the truth, have erred, saying, that the resurrection is past already, and do destroy the faith of some. §33. Some, as Anabaptists, deny that the very self-same bodies which we now have shall rise again; but they say, that God, at Christs second coming, will make new bodies. Against all these errors, we are to believe the Scripture, affirming that the dead shall certainly rise again.
1The errours held of the Resurrection, are of three sorts. §11. Some have utterly denied it, and have avouched the soules to die together with the bodies, as the Sadducees, of whom mention is made in the Acts: The Sadducees say that there is no Resurrection, 2neither Angel, nor Spirit. §22. Some have granted the immortality of the soule, but have construed the resurrection to be a resurrection in this life, meaning by this resurrection nothing else but regeneration; but the bodies they denied to rise at all, although the soules of the godly have fruition after death of everlasting happines. Hymeneus and Philetus seeme to have been authors of this heresie; of whom the Apostle saith:
1IT may be verily collected probably, out of Philosophy, that there shall be sometime a Resurrection: but no necessary demonstration can be yielded thence, that the Resurrection shall certainly be. For in Philosophy are many principles, which accord not with the sacred writings of Gods Spirit. Again, in Philosophy, the knowledge which it hath of Gods justice and truth is but a maimed reason. But in the holy writ of God,2 the reasons are firm and true. Hence alone therefore is demonstration given for the most certain accomplishment of the Resurrection. And this, §13By testimony of Scripture:§2 4By reason drawn out of the Scripture.
1IT may be verily collected probably, out of Philosophy, that there shall be sometime a Resurrection: but no necessary demonstration can be yeelded thence, that the Resurrection shall certainly be. For in Philosophy are many principles, which accord not with the sacred writings of Gods Spirit. Againe, in Philosophy, the knowledge which it hath of Gods justice and truth is but a maimed reason. But in the holy writ of God,2 the reasons are firme and true. Hence alone therefore is demonstration given for the most certaine accomplishment of the Resurrection. And this, §13By testimony of Scripture:§2 4By reason drawn out of the Scripture.
The testimonies of Scripture, which confirm the certainty of the Resurrection hereafter to come,1 are most evident, and those taken both out of the old and new Testament. I am sure that my Redeemer liveth, and he shall stand the last on the earth: and though after my skin, worms destroy this body, yet shall I see God in my flesh. The dead men shall live, even with my body they shall rise. I will open your graves, and cause you to come out of your sepulchres. And many of them that sleep in the dust shall awake, some to everlasting life, 2and some to shame and perpetual contempt. The hour shall come, in the which all that are in the graves shall hear his voice: And they shall come forth that have done good, unto the resurrection of life, but they that have done evil, unto the resurrection of condemnation. 3I will raise him up at the last day. If there be no resurrection of the dead, then is Christ not risen. And if Christ be not risen, then is our preaching vain, and your faith is also ⟨p. 371⟩vain. If we believe that Jesus is dead, and is risen; even so them, which sleep in Jesus, God will bring with him. And I saw the dead, both great and small, stand before God: and the sea gave up her dead which were in her, and death and hell delivered up the dead.
The testimonies of Scripture, which confirme the certainty of the Resurrection hereafter to come,1 are most evident, and those taken both out of the old and new Testament. I am sure that my Redeemer liveth, and he shall stand the last on the earth: and though after my skin, wormes destroy this body, yet shall I see God in my flesh. The dead men shall live, even with my body they shall rise. I will open your graves, and cause you to come out of your sepulchers. And many of them that sleep in the dust shall awake, some to everlasting life, 2and some to shame and perpetuall contempt. The houre shall come, in the which all that are in the graves shall heare his voyce: And they shall come forth that have done good, unto the resurrection of life, but they that have done evill, unto the resurrection of condemnation.
The reasons which are drawn also out of Scripture, are diverse: §11. God is the God of Abraham, Isaac, and Jacob; and God is not the God of the dead, but of the living. But he should not be the God of whole Abraham, nor the God of the living except the body of Abraham should one day be raised. God is the God of the whole man, not of a part only; but he should not be the God of the whole man, but of a part of man only, if the body did never rise again.1 This reason Christ useth against the Sadducees. §22. God promiseth eternal life, not to the soul only, but also to the body of the godly: and contrary, to the ungodly, he threateneth eternal punishment and pains both of body and soul: and these promises and threatenings of God must be fulfilled; For the certainty of them is unchangeable: But they shall not be fulfilled; if the dead shall not rise. Seeing therefore God doth most certainly in his good time accomplish that which he promiseth to the godly, and menaceth to the wicked, it followeth of necessity, that the dead must rise again. §33. The mercy of God is perfect; as which extendeth it self to the whole man, and which will have us wholly saved: therefore our bodies also shall rise again. §44. The mercy and love of God towards the godly is perpetual and unchangeable: so that what he once will of his fatherly love towards them, perform unto them, the same he ever will. But he will have the godly saved both in soul and body: therefore they must be both in soul and body even whole saved: and therefore that they be whole saved, they must needs rise again. §55. The perfect justice of God requireth, that the same wholly whereby the wicked sin, should be punished with eternal pains: But they sin both in their whole body, and in their soul: Therefore their bodies must be raised again, because they ought no less in body then in soul, to suffer eternal pains. §66. Christ is risen, therefore we all shall rise. This sequel is most sure: For, 1. Christ therefore rose again, that he might raise us. 2. Christ is our head, and we be his members: Seeing then Christ our head is risen, we also his members doubtless shall rise; for the glory of the head requites this, that he have his members suitable, and in like condition with him. Wherefore if the members should continue rotten, the head should not be glorious. 3.
The same spirit is in us, which is in Christ raised: he joineth and uniteth us with Christ, and worketh the same in us, which he doth in Christ, nor is at any time not like himself. But he hath raised Christ: therefore also he will raise us. §77. It is said that Christ shall have an everlasting kingdom: but this he shall not have,1 if our bodies should always continue in death: for neither would it suffice that our souls are immortal, or eternal, without our bodies. For that Christs kingdom may be eternal, he must have eternal subjects, and those wholly eternal. Therefore our bodies also shall rise, that so we whole may be subject eternally unto Christ our King. §88. Christ is a perfect Saviour, because he hath saved and reconciled to God whole man. Therefore our corrupt bodies also shall be raised by Christ, and rise again. §99. Christ is not of less force to save, then Adam to lose; nay, Christ restored to us all that which Adam lost and destroyed by sinning; yea far more and greater things by his merit. Adam lost from us, among other gifts, the eternal life also of our bodies: therefore Christ hath restored it unto us, and consequently, our bodies shall certainly rise again. §1010. He published his law unto man, after the fall: therefore he will have man once keep it. But that is not done in this life: therefore it shall be done in the life to come, and therefore men shall rise again. §1111. The wages of sin is death: Therefore sin being abolished,2 death shall be abolished: and death being abolished, we shall rise again to everlasting life. §1212. To this end also our bodies were made, that in them, as temples, the holy Ghost might dwell for ever; therefore our bodies shall rise, and live for ever.
The same spirit is in us, which is in Christ raised: he joyneth and uniteth us with Christ, and worketh the same in us, which he doth in Christ, nor is at any time not like himselfe. But he hath raised Christ: therefore also he will raise us.
1The bodies which shall rise, shall be not only humane bodies, but even the self-same also which we now in our life time carry about with us, and not others created of Christ, as the Anabaptists will have it. For Job saith, In this flesh shall I see my Lord: 2I shall be covered with this my skin. And the Apostle saith, Every man shall receive in his body, according to that he hath done. This mortality must put on immortality. If then the bodies which have finned shall receive accordingly; not other bodies, but the same shall rise. Therefore in the African Churches it was said, I believe the resurrection of this flesh. 3And the very word it self of rising enforceth as much for nothing can rise but that which is fallen. This is the resurrection (saith Ambrose) as is intimated by the sounding of the very word, that that which fell, may rise; that which was dead may revive. Wherefore seeing our bodies shall rise, no other bodies shall rise or be quickened, then those which have fallen, and are dead; or no other, then those which do fall and die. The justice also of God enforceth as much:4 For this (saith Ambrose) is the order and course of justice, that because the actions of the body and soul are common to both, the body executing that which the soul decreed, both of them should likewise come unto judgement, both of them be either delivered up to perpetual punishment, 5or reserved to eternal glory. For the justice of God requireth that the flesh of the Saints, which have fought in the field, should also be crowned: and the flesh of the wicked, which have blasphemed against God, should be tormented. Wherefore to every soul shall be rendered not any other body what soever but the body wherewith it was once knit and coupled; that forth-with the flesh with her own soul may (according to the actions of this present life) either be gloriously crowned as chaste, or as unchaste be extremely afflicted. Lastly, as Christ rose again in the same flesh wherein he died: so shall we rise with that very flesh we now are clothed withal.6 Object. Flesh and blood cannot inherit the kingdom of God. These our bodies are flesh and blood. Therefore they cannot possess the kingdom of God, and by consequent not these, but other bodies shall rise in the last day. Answ. 1.
Flesh and blood in this saying of the Apostle, which maketh the Major proposition, signify some evil adherent quality of the substance, or the substance in respect of that quality. But in the Minor they signify the very substance of our bodies,1 whereof the Anabaptists falsely understand their conclusion. 2. Here is a fallacy of Accident. For the reason proceedeth from corrupted substance to mere substance, thus: Flesh and blood being mortal and corruptible (as now it is shall not possess the kingdom of God; they fore simply no flesh or blood shall enjoy the kingdom of God. Which kind of reasoning is altogether inconsequent. So then flesh that is sinful and corruptible shall not possess the kingdom of God: but our flesh shall enter in, being glorious and immortal, and being then no more able to sin, neither shall it be corruptible. The Apostle of purpose layeth this down in the same chapter. It is sowed a natural body, and is raised a spiritual body Repl.2 Our bodies shall rise spiritual bodies; Therefore then our bodies shall not have the properties of our flesh. Answ. The Apostle calleth that a spiritual body, not which is changed into a spirit in all properties;3 but which is guided by the spirit of God, which is immortal, and free from all miseries, adorned with heavenly lightness, glory, might, and holiness. As likewise on the other side he termeth that a natural body, not which is turned into the soul, or is like unto the soul in all properties; but which in this mortality is swayed, quickened, and governed by the soul. That this is the meaning of the Apostles words, is apparent by these reasons:4 1. Because he saith, It shall rise a spiritual body: but a spirit is no body. 2. Himself addeth, This corruptible (body) must put on incorruption. 3. If any body after the resurrection should be so spiritual, as not retaining at all any bodily properties, then surely Christs body should have been so: but now he saith to the Apostles, Handle me and see, 5for a spirit hath not flesh and bones, as ye see me have. Therefore much more shall our spiritual bodies have flesh and bones. Thus Augustine interpreteth Apostles meaning.
but he calleth that a spiritual body, which without any corruption or death is altogether subject to the spirit. For when he calleth the body, which we now have, a natural body, we may not imagine hereon, that it is a soul, and no body. Therefore as the body is now called natural, because it is subject to the soul; and cannot be called spiritual, because it is not yet fully subject to the soul, as long as it may be corrupted: so then it shall be called spiritual, when by no corruption it can resist the spirit and eternity.
but he calleth that a spirituall body, which without any corruption or death is altogether subject to the spirit. For when he calleth the body, which we now have, a naturall body, we may not imagine hereon, that it is a soule, and no body. Therefore as the body is now called naturall, because it is subject to the soule; and cannot be called spirituall, because it is not yet fully subject to the soule, as long as it may be corrupted: so then it shall be called spirituall, when by no corruption it can resist the spirit and eternity.
The reasons which are drawne also out of Scripture, are diverse: §11. God is the God of Abraham, Isaac, and Jacob; and God is not the God of the dead, but of the living. But he should not be the God of whole Abraham, nor the God of the living except the body of Abraham should one day be raised. God is the God of the whole man, not of a part onely; but he should not be the God of the whole man, but of a part of man only, if the body did never rise againe.1 This reason Christ useth against the Sadducees. §22. God promiseth eternall life, not to the soule onely, but also to the body of the godly: and contrary, to the ungodly, he threatneth eternall punishment and paines both of body and soule: and these promises and threatnings of God must be fulfilled; For the certainty of them is unchangeable: But they shall not be fulfilled; if the dead shall not rise. Seeing therefor God doth most certainly in his good time accomplish that which he promiseth to the godly, and menaceth to the wicked, it followeth of necessity, that the dead must rise againe. §33. The mercy of God is perfect; as which extendeth it selfe to the whole man, and which will have us wholly saved: therefore our bodies also shall rise againe. §44. The mercy and love of God towards the godly is perpetuall and unchangeable: so that what he once will of his fatherly love towards them, performe unto them, the same he ever will. But he will have the godly saved both in soule and body: therefore they must be both in soule and body even whole saved: and therefore that they be whole saved, they must needs rise againe. §55. The perfect justice of God requireth, that the same wholly whereby the wicked sin, should be punisht with eternall paines: But they sin both in their whole body, and in their soule: Therefore their bodies must be raised againe, because they ought no lesse in body then in soule, to suffer eternall paines. §66. Christ is risen, therefore we all shall rise. This sequell is most sure: For, 1. Christ therefore rose againe, that he might raise us. 2. Christ is our head, and we be his members: Seeing then Christ our head is risen, we also his members doubtlesse shall rise; for the glory of the head requites this, that he have his members sutable, and in like condition with him. Wherefore if the members should continue rotten, the head should not be glorious. 3.
1THe bodies which shall rise, shall be not onely humane bodies, but even the selfe-same also which we now in our life time carry about with us, and not others created of Christ, as the Anabaptists will have it. For Job saith, In this flesh shall I see my Lord: 2I shall be covered with this my skin. And the Apostle saith, Every man shall receive in his body, according to that he hath done. This mortality must put on immortality. If then the bodies which have finned shall receive accordingly; not other bodies, but the same shall rise. Therefore in the African Churches it was said, I beleeve the resurrection of this flesh. 3And the very word it selfe of rising enforceth as much for nothing can rise but that which is fallen. This is the resurrection (saith Ambrose) as is intimated by the sounding of the very word, that that which fell, may rise; that which was dead may revive. Wherefore seeing our bodies shall rise, no other bodies shall rise or be quickned, then those which have fallen, and are dead; or no other, then those which doe fall and die. The justice also of God enforceth as much:4 For this (saith Ambrose) is the order and course of justice, that because the actions of the body and soule are common to both, the body executing that which the soule decreed, both of them should likewise come unto judgement, both of them be either delivered up to perpetuall punishment, 5or reserved to eternall glory. For the justice of God requireth that the flesh of the Saints, which have fought in the field, should also be crowned: and the flesh of the wicked, which have blasphemed against God, should be tormented. Wherefore to every soule shall be rendered not any other body what soever but the body wherewith it was once knit and coupled; that forth-with the flesh with her owne soule may (according to the actions of this present life) either be gloriously crowned as chaste, or as unchaste be extreamly afflicted. Lastly, as Christ rose againe in the same flesh wherein he died: so shall we rise with that very flesh we now are clothed withall.6 Object. Flesh and bloud cannot inherit the kingdome of God. These our bodies are flesh and bloud. Therefore they cannot possesse the kingdome of God, and by consequent not these, but other bodies shall rise in the last day. Answ. 1.
Flesh and bloud in this saying of the Apostle, which maketh the Major proposition, signifie some evill adherent quality of the substance, or the substance in respect of that quality. But in the Minor they signifie the very substance of our bodies,1 whereof the Anabaptists falsely understand their conclusion. 2. Here is a fallacy of Accident. For the reason proceedeth from corrupted substance to meere substance, thus: Flesh and bloud being mortall and corruptible (as now it is shall not possesse the kingdome of God; they fore simply no flesh or bloud shall enjoy the kingdome of God. Which kind of reasoning is altogether inconsequent. So then flesh that is sinfull and corruptible shall not possesse the kingdome of God: but our flesh shall enter in, being glorious and immortall, and being then no more able to sinne, neither shall it be corruptible. The Apostle of purpose layeth this downe in the same chapter. It is sowed a naturall body, and is raised a spirituall body Repl.2 Our bodies shall rise spirituall bodies; Therefore then our bodies shall not have the properties of our flesh. Answ. The Apostle calleth that a spirituall body, not which is changed into a spirit in all properties;3 but which is guided by the spirit of God, which is immortall, and free from all miseries, adorned with heavenly lightnesse, glory, might, and holinesse. As likewise on the other side he termeth that a naturall body, not which is turned into the soule, or is like unto the soule in all properties; but which in this mortality is swayed, quickned, and governed by the soule. That this is the meaning of the Apostles words, is apparent by these reasons:4 1. Because he saith, It shall rise a spirituall body: but a spirit is no body. 2. Himself addeth, This corruptible (body) must put on incorruption. 3. If any body after the resurrection should be so spiritual, as not retaining at all any bodily properties, then surely Christs body should have been so: but now he saith to the Apostles, Handle me and see, 5for a spirit hath not flesh and bones, as yee see me have. Therefore much more shall our spirituall bodies have flesh and bones. Thus Augustine interpreteth Apostles meaning.6 Whereas the Apostle saith, that in the resurrection the ⟨p. 373⟩body shall be spirituall, we may not therefore thinke, that it shall be a spirit and no body:
